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i I 



Y H £ 

LIFE AND CHARACTER 

•F THE LATE REVEREND, LEARNED, AND PIOUS 

Afr. JON A THA N ED WA RDS, 

FRESIDBNT OF THE COLLEGE OI NEW-JIRSEY. 

' -TOGETHER WITH 

Extra^s from his Private Writings & Diary. 

AKD ALSO. SEVENTEEN 

SELECT SERMONS 

On Various Important Subjects. 

The ri^tu'ous Jhail be in everlafting r ememif ranee ^ Pfal. cxii. 6. 



NORTHAMPTON: 

Printed by Andrew Wright, For S. &*E. Butler, 

and Sold at their Book Store. 

I 1804. 



P R E F A C E- 

President ed wards, in the esteem 

of all the judidous, who were well acquainted with 
him, either personaHy, or by his writings, was one of 

the greaUst best ■ - a nd mos^ uujul of men,, 

that have lived in this age,. 

He discovered himself to be dne oitht greatest of" 
iivifieshy his conversation, preaching, and writings: 
one of remarkable streng;th of mind, clearness of thought, 
and depth of penetration, who well understood*, and 
was able, above most others, to vindicate the great., 
doctrines of Christianity. 

And np.one perhaps, has been in our day more uni- 
versally esteemed and acknowledged to be a bright 
Christian^ an en^inently good man. His love to God 
and man ; his zeal for God, and his caufe ; his up. 
Tightness, humility, self-denial, and weanedness from 
the world; his close walk with God; his conscien- 
tious, constant, and universal obedience, in all e?raQ| 
and holy ways of living : in one word, the goodnes#,- 
the holiness of his heart, has been as evident and con- 
spicuous, as the uncommon greatness and strength of 
hi* understanding. - 

And 



iv P n E FACE. , 

Akd that ihU distinguished light has not shdnb in 
vain, there are a cloud of witnesses. , God, who gave 
him his, great talents, led him- into a way of improving 
them, both by preaching and writing, which has doubt- 
less proved^the meaas of converting majiy from, the 
error of their ways ; and of greatly proraofingthe in- 
terest of Christ's church, both in America and Europe. 
And there is reason to hope, that though he is now 
dead, he will yet speak, for a great while to come, to 
the great comfort and advantage of |h& church of 
Chrift ; that his publications will produce a yet great- 
er harvest, as an. addition to "his joy and crown of re- 
joicing in the day of the Lord, 

But the design of the^ follov^ing memoirs, is not 
merely to publish these things^ and tellthe world how'^ 
eminently great, wise^ holy, and useful President Ed- 
wards was ; but ratherto inform in what, way, and by 
what means, he attained t6 such aa uncommon stock 
of knowledge and holiness ; and how, in" the improve- 
ment of this,, he did so muc.h good to mankind ; that 
ol(^ers may hereby he directed and excited to go and 
do likewise. 

The reader is, therefore, not to expect a mere enco- 
mium on the dead,. but a. faithful and. plain, narration 

of. 



p'R E face: V 

of matters of fact, together wkh his own internal ex- 
ercfsw, expressed in his own words ; and it desired 
not to look on the following composure so much an 
actof friendship to the deadj as of kindness to the liv- 
ing; it being onljr nn attempt to render a life that has 
been greatly useful, yet more so* And as this is de- 
signed for the reader's good, he is desired to remember, 
that if he gets ho benefit hereby, is not made wiser nor 
better, gains no skill or disposition to live an holy and 
useful life, all is in vain to him; 

In this world; so> full of darkiiess and delusion, it is ' 
of great imporWnce, that 'all should be able to distin- 
guish between true religion and that which is false. 
Ill this, pcrhapsi none has taken tnore pains, or labour- 
ed more successfully^ than he whose lifie is set before 
the reader. And it is presumed, that his religious res- 
olutions, exercises, and condu<Jt' here cxhibitedf^ill 
serve well to exemplify ^and illustrate all that hd Has 
wrote on this subjeft* « Here pure and undefiied relig.. 
20D, in distinction fronvall ifoanterfeits, appears in life 
and practice, exhibiting a picture which will tend to^ 
instruct, strengthen, and comfort all those, who, in 
their religious sentiments and exercises, are built on 
ihe.foundation of the Apostles and Prophets, oF which 
' A 2- Jesus' 



vi PR B R jitQB. 

Jejtus Christ is the chief conier^stone ;• while their 
hearts and pr«4:ticcs, mi som^ measure, answer to it, as 
in water, f^jpe.aasiftsreth to face, . And here, they who 
£ave hitherto unhappily been in darkness and. delusion, 
in this^ infinitely important a&ir, ma^ have matter of * 
instruction aad conviction. 

This is a point about which, above many others, the 
Protestant world is in the dark, and needs instruction, 
as Mr Edwards was more and more convinced, the 
longer he lived ; and which he was wont frequently to 
observe in conversation. If, therefore, thefe hia re- 
mains are adapted to answer thi« end, and may be con« 
wdered as a word behind all to whom they sbaU come, 
« saying, THIS IS THfi WAY| walk ye iait,"and. 
shall in this vie w, ie blessed to many, it will be a, re- 
lief under one^ of the greatest calamities that attend: 
the Christian world,, and promote that important end, 
so worthy the attention and purautt of all; and in 
which be, front wkmi thia mantle fella, was zealous* 
ly engaged, and which he pursiied.to thei endof his 
life. 

In this view, especially, is the following life offered^ 
to the public, with an earnest desire, that every reader 
may faithfully improve it to this purpose ; while he 

candidly 



P R E'JTA C JR vii 

candifflys ovcrlD!>k« aay i itujiroprietidf «ind defects 
vhicb. he majr obfervte.to 4>e chargeable oa: tb^' com- 
piler ; who iS| he 'knows^ in a gi^al degree -un^quA) ti> * 
what is here atteinptedJ . ' ','.•!<- 

Augujl 20, iyQ;^.::^^ 






CONTENTS. 

PART I. 

CONTAINING the hiftory of hU life, from his- 
birth to his fettlement in the work of the minif- 

His parentage ^ . . . . . . . i 

His education, 3 

Studies divinity, — takes licence and preaches at^ 

New-York, ..,...,.. . • .4 
Ifc'chofen tutor of Yale- College, . . . . . ib. 
Is fettled in the work of the miniftry at North- 
ampton, . . . . . . ....... . 2^* 

PAR T IL : 

Containing extrafts from hi/i private<writings, &c. 
SeSion I. His rcfolutions,, . . ' . \l . . . . 5. 
&5. II. Extrafts from his privatediary, ... 9 
5^5. III. A brief refleftion on the foregoing 

extraSs, . . .... . . , . . . as 

SiS.VJ. An account of his converfion, expe- 

riences, and religious exercifes, given by 

himfelf, 24 

PA R T III. \ 

Containing a hiftory of his life, from his entering o» 

the work of the miniilry, to his death. 

SeS.l. His ffcnerat manner of life, . . . . 42 

Serious and devout, . • 43 

Temperance in eatiiig and drinking, and early 

riling, . ib. 

His diverfions, ......*. . . 44 

His ftudioufnefs, and manner of purfuing his 

lludies, . . , . . . , . . • . . ib. 

His government of his tongue, 45 

His condu6l in his family, 4S 

His treatment of Mrs Edwards, and family re- 
ligion, it* 

Government 



CO NI^^N tis:'. ' IX 

Page. 

Government and inftruftiort of his children, , ,.47 

Smftobfervaiice of the,Sa)5>bath,' . .. . •. ib. 

Inviolable regard to trutb-andjuftice, .' ... 4S 
His friends, and his,treatioent of them, • • ^ 'ib. 

Benevoleace and charityj . • ..... . ► . 4^ 

AccompliOinv^nts and emin^ncy 9A a preacher^ .. .50 

Prayers. ...... . ... , .55 

free from worWly cares, and his manner of in- 

ilruSing his.people more privately, . . .,4 ib,. 

His principlef , ....... ... . 57^ 

ScS. II. Hid difmiffioa from Northampton, with 

the occafion and circumftances of it, . . . 58.. 

HisunhappyHiflBculty, with his people, . . . ib. 

His principles that Qccanoiled his dirmiiTion, . 6^ 

Theuneafinelsaiidupd-oarof his pedple, . . . 62 

Their treat ment of Mr. Ed vyards' in Josie inftances, 6 j, 

H^ preaches on the fubjeQ^ 5 .... . . , 64 

Difficulty of agfT^ng on a jcpuncil, . • . . 6^. 

A council is agreed upon, and he is difmi (Ted, . 67 
After his difmiffioa they refufe to let him preach 

occafionally in the pulpit, •,..... . 68r 

The greatnefs of Mr Edwards's triaJ^ and his ilca^ 

dinefs and patience under itv .... . . ib^ 

The charity of his friends in Scotland on this oc- 
cafion, . . .... ... ... .. •. .- ;7U 

The friencJfhip of fpme of his pcopJp at Northamp- 
ton, and a council called on their motion, ,. . }b^ 
Major Hawlcy'sleltev i;eiative to his own and the 

people's treatment of Mr Edwards, \ , . 72.; 
SeR. III. His miflion.to. the Indians at Stock- 
bridge, ....... ... . ... ...,,' 7^^ 

Seil.lV, His being made prefident of' New- . - 
Jerfey college^ his fickriefs and death, . ,'. ^ 80 

P A R T IV. ' ' 1 1 

Containing .an account of his manufcriptis and. th(^^ 

books publifhed by him. ; 

^c&, I. His mauufcripts and the books publiflied 
by him ^87 



x: CO N T E N T'S: 

faggi 

5^(7.11. His publications, .... . .89 

A p p B N D I x: 

No. 1% A brief accoum of MiV Burr, ... 93 
No II. A (hort fltetch of Mrs Edwards's life and 

charader, ......... . . 98 

FjtfeweH Sennoft. ........ . 105 



S E R M O N S. 

SERMON I. II. 
Jdfepk*s Great Temptation, -and gracious Deliverance.' 

GiNESrs XXXtX> 12. " 

*- — ylnd he left his garment in her hand^ and Jled 
ttnd got him outi . . . . 14J 

S E R M O N III,IV, V. 

Mail's natural Blind ne&. 

P&ALM Xciv. 8, '9, 10, 11. 

Uiidsr-ftand ye brutijh amon^ the people : and ye 
Joo2s, when zviHye be wife^ &c. . iyG> \ 

S E R M O N VI. VII. VIII, IX. 
Men naturally God*s enemies. 

Romans v. 10. 

For if when we were enemies^ we were reconciled to 
Cod by the death ofjiis Son, . - . . 216. 

SER. 



CO NT EN T S. 3d 

• SERMON X, XI, XII, XIII, XIV, XV. 

. The Wifdom of ^ God, as^difplayed in the way of Sal- 
vation by Jefus Chriil^ far fuperipr to the Wifdom 
of the Angels. 

. Ephesians iji. 10. . 
To the intent that now unto the f tintif blitzes and 
powers in heavenly places ^ might be known by the 
church the manifold m/dom of God. ' . . 27I 

S E R MO N XVI. XVII. 

The True Chriftian'sLife,;a Journey towards Heaven. 

Hebrews xi. 13, 14. 
And confejfed that they were fir angers and pilgrims 
on the earth. For they that fay fuch things^ de* 
'- liar e plainly that they feck a country ^ . 351 



V 



THE 

L I F E ^ 

OF THE REVEREND 

Mr. JONATHAN EDWARDS. 



PART I. 



Containing M<j History of his Liyh, from his Birth 
to his SfiiTLEMENT in the Work of the Ministry. 

MR. Jonathan Edwards was botn Ofclober 5, 
1705, at Windfor, a town in Conn^Qicut. His 
father was the Reverend Mr. Timothy Edwards, min- 
iUer of the gofpel on the eaft of Connefticut river in 
Windfor. He began to refide and preach at Windfor 
in November 1694, but was not ordained till July 1698. 
He died January 27, 1758, in the 89th year of his age, 
not two months before this his fon. He was in the work 
of the miniftry above 59 years : and from his firll be- 
ginning to refideand preach there, to his death, are a- 
hove 63 years ; and was able to attend on the work of 
the miniftry and preach conftantly till witliin a few 
)-ears before his death. He was very univerfally efteem- 
ed and.bebved as an upright, pious, exemplary man, 
and fai t h f ul m i n i (I er o f th e go fp el ; and was greatly u fe - 
ful. He was born at Hartford in Connefticut, May 
14. 1669, received the honors of the college at Cam- 
bridge in New- England, by having the degrees of Bach- 
cter and Mafter of Arts given him the fame day, July 
4. 169.1, .one in the forenoon, and the other in the af- 
ternoon^ 

On the 6th day of November 1694, he was married 

to Mrs Efther Stoddard, in the 23d year of her age, the 

daughter of the late famous Mr Solomon Stoddard of 

Northampton ; whofe great parts and zeal for expcri- 

3 pierital 



2 The Life of the Reverend 

iinental religion are well known in all the churches' in 
America ; and will probably be tranfmitted to pofteri- 
ty yet unborn, by his valuable writings. They lived 
together in the married Jlate above 63 years. Mrs* Ed- 
wards was born June 2. 1672, and is now living ia her 
89th year, remarkable for the little decay of her men- 
tal powers at fo great an age. 

They had eleven children: all which lived to adult 
years, viz. ten daughters,: feven of whom are now liv-^ 
ing, and this their only fon^nd fifth.child.* 

Mr 



* As the following more targe and partiadar Oeamnt of Mf £owards.*s 
ancefiors may gratify fame readers^ it is inferted here. 

Mr Edwards's grandfather was Mr Richard Edwards. His firft wife 
was Mrs Elifabeth Tuttle, daughter of ilLx William Tuttle of New-Hav«i 
in Connecticut, and Mrs Eliiabeth Tuttle his wife, who came. out of 
Northamptonfhire in England, ^is fecond wft. was Mrs Talcot, fiftcr 
to Governor Talcot : by his firft wife he had feven children, the oldeft 
of whom was the Reverend Mr Timothy Edwards of Windfor, his fath- 
er, before memioncd. By his fecond ..wife, Mrs Talcot, he had fix 
children. 

The father of Mr Richard Edwards was Mr William Edwards, who 
, came from England young and unmarried. His wife, Mrs Agnes Ed- 
'Wards, who alfo came out of England, had two brothers in "England, one 
of them mayor of Exeter, and the other of Barnftable. Mr. William.Ed- 
wards's father was the Reverend Mr. Richard Edwards, minifterof the 
gofpel in London. He lived in Queen Elifabeth*s day, and his wife, 
Mrs Anne Edwards, aflifted ki making a ruff for the Queen. After the 
death of Mr Edwards fhe married to out Mr JamesCole. She, with, her 
fi^cond huiband and her fen William Edwards^ came into America, and 
all died at Hartford in Connecticut. 

Mr. Edwards's grandfather, (Mr. Solomon Stoddard, ard his prcde- 
ceflbrat Northampton) married Mrs Mather, the relift of the Reverend 
Mr Mather his predeceflbr, and the firft miniftcr at Northampton. .Her 
maiden name was Efther Warham, daughter and youngieft child of thcs 
'Reverend Mr John Wyham, minifter at Windfor in Connefticm, who 
came out of ^ingland, before which he was minifter in Exeter in England : 
he had four children, all daughters ; and Mrs Warham furvived him, and 
had two daughters by Mr Newbury, her feoond huiband. 

Mrs Efther Warham had three children T>y Mr Mather, viz. Eunice, 
Warham, and Eliakim. And fKe had twelve children by Mr Stoddard, 
fix fons jind fix daughters : three of the fons died in infancy. The three 
that lived to adult years were Anthony, John, and Ilirael. Ifrael 
died in prifon in France. Anthony 'was tbe-Reveifend Mr Anthony 
Stoddard, late minifter of the gofpel at 'Woodbury in Connecticut, who 
lived to a great age, and was in the worK-of the miniftry fixty years : he 
^'\'r\ Septembers. 1760, in the eighty- lecoud year of his age. John was - 



/K^. 



T\ { '■ the 



Mr Jonathan Edwards. gf 

Mr Edwards entered Yale college in the year ty 16, 
and received the degree of Bachelor of Arts in Septem- 
ber 1720, a little before he was feventeen years old. 
He had the^charaftef of a fober youth, and a good 
fcholar while he- was a u?»ember of the college. In his ■ 
fccond year at college, and thirteenth of his age, he read 
Locke on the human underftanding, with great delight 
and profit. - His uncommon genius, by which he was, 
as it were by nature, formed fpr clofenefs of thought 
and deep penetration, ndw began to exercife and dif- 
cover itfelf. . Taflting that book into his hand, upon 
fome occaiion; not long before his death, he faid to 
foraeof his feleft friends^, who were then with him, 
that he was beyond exprefljon entertained and pleafed 
with it, when he read it in his youth at college.; that 
he was as much enga|fed, and had more fatisfaftion and 
pleafure in ftudying it, than the moft greedy mifer in ' 
gathering up handf uls of filver and gold from forae new 
difcovered treafure*- * , 

Though he made good, proficiency in all the arts and 
fcieaces, and h^d an uncommon tafle for Natural Phi- 
lofophy, which he cultivated to the end OfMs life, with 
that juflnefs and siccuracy of thought which was almoft 
peculiar to him ; yet Moral Philofophy or Divinity was 
his favourite iludy. In this heearly made great progrefs* 

He 

■ ■ ■ II 11 m il ni l ii n ww t i I I ■■ I III I i i r ■ II m ! ■ I ■. ■ I I ■ II I «■ III ■ 

^ Honourable John Stoddard, Efq. who lived at Northamptonyand Who 
often, efpeclally in his younger yean, ferved the town as their reprefentaf* 
tive at the great and general court in Bofton ; and was* long head of the 
county of Hatnpfhire as their chief colonel, and chief judge ofthecdurt 
of common pleas : and he long ferved his Majefty, and tlie )>iB|uace of 
the Maffachufetts-Bay, as one of his Majefty's council. He was i^arkable 
as a polittctan, and for his fpirit of govemtnent: a wife qounellor, i$i 
upright & Ikillful judge, a fteady.& great friend tothejntereftof r^^gioti. 
He was a great friend & admirer of Mr. Edwards, & greatly llrengthpied ' 
hfs harnds in the work of die miniftry while he lived. A more particular 
acconntof the life and chafader of this tlruly great man may be feen in the 
fcrmon which Mr. Edwards preached and publiflied cm the occaf^onof hi» 
death. 

Mr Stoddard's faAcr was Anthony. Stoddard, Efq. of Bofton, a xealous 
congregational tttan. He had fiiwi wives, the firft of which, Mr Stoddard's 
«n'>ther, was Mrs Mary Downing, fiftcr to Sir George Downing, whofe 
other fifter married Governor Bradftreet. Mr Solomon Stoddard ws' 
»l>eiroldcftchil«L 



'4 Th^ Life of the Reverend 

He lived at college near two years after he took ^is 
firft degree, defigning and preparing for thework of the 
miniftry^ ' After which, having palTed the prerequifite 
triah, he Was licenced to preach the gofpel as a candi- 
date. And being pitched upo^j, and applied to by a 
number of minifters in New-England, who were in- 
trufted to aS ir\ behalf of the Englifli Prelbyterians at 
New-York, as a. fit perfonto be lent to them, he cora- 

{lied with* their requeft, and went to New^York, the 
eginning of Auguft 1722, aijd preached there to Very- 
good acceptance about eight months. But by reafon of 
the froallnefs of that fociety, and fomefpecial difficul- 
ties tliat attended it, he did not think they were in a ca- 
pacity to fettle a rainifter, with a rational proljpefl of 
anfwering the good ends propofed. He therefore left 
them, the next fpring, andf retired «d his father's houfe ; 
where he fpent the Tummer in clofe ftudy. He was 
indeed earneftly folicited by the people he had been a- 
mong at New^Vork, to return to them again ; but far 
the reafon juft mentioned, he could not think himfelf 
in the way of his duty to gratify them. 

In Septeniter 1723, he received his degree of Maf- 
ter of Arts ; about which time he had invitations from 
feveral congregations to come among them in order to 
his fcttlemeat in the work of the niiniftry ; but being 
chofen tutor of Yale college the next fpring, in the year 
1724, being in the twenty-firft year of his age, he re- 
tired to the college, and attended the bufinefs of tutor 
there above two years. 

While he was in this place, he was applied to by the 
people n^ Northampton with an invitation to come and 
fettle in the work of the rainiftry there, with his grand- 
father Stoddard, who,, by reafon of his great a^e, flood 
in need of afTiftance. He therefore religned his tutor- 
ftip, in September 1726, and accepted of their invita- 
tion ; and was ordained in the work of the miniftry at 
Northampton, colleague with his grandfather Stoddard, 
February 1^. ^7^7* ^^ the twcnty,fourth year of hi& 



Mr Jonathan EUwarJ}. ^ 

age, where he continued in-the jvork of the miniftry till 
June 22. 1750, twenty -three years and four months. 

Between the time of his going to New- York and hin 
fcttlement at Northampton, he formed a number of ref- 
olutions, and committed them to writing ; the particu- 
lar time, and fpecial occafion of his making many of 
them, lie has noted in his Diary which he then kept ; 
as well as many other obfer rations and rules, which re- 
lated to his own exercifes and condufi* And as thefid 
refolutions, together with the things noted in his Dia- 
r}', mayjuftly be confidered as the foundation and plan 
of his whole life, it may be proper here to give the reai 
dcr a tafte and idea /7f them ?- which Will therefore be 
done in the following ex traSs, . 



P A R' T: II. 

€i>ntnuiing "^XTRhQTSfrom his Private Writ- 

INGS, &C» - . 



" Section I-^' 
' . ^eV RESOLUTIONS; 

BEING- fenfible that- 1 am unable to do any thing 
without God's help, I do humbly intreat him by> 
his grace -to enable me to keep thefe refolutions, fo far 
as they are agreeable to his will, for Ghrift's fake. 

Rtmtmher to Read^ovirthejk Resolutions once- 
a*zveei. 

1. Refolved, That I vy'ill do whatfoever I think to- 
be moft to God*s glory, and my own good, profit, and 
pleafure, in the whole of my duration, without any 
confideration of the time, whether now, or nftrer (b 
many myriads of ages hence. Refolved to do wflatev. 
tr I think to be mf duty, and moft for the good an:i 
B 2 advantaj/" 



6 The Life of the ReVerefid 

advantage of mankind in general. Reroived to do this^ 
whatever difficulties I ineet with, how many, and how 
great foever. 

». R^efolved, To be contlnuaUy endeavouring to find 
out fome new invention and contrivance te promote 
the fore-mentioned things.. 

4. Refolved, Never to do any manner of- things, 
whether in foul or body, lefs or more, but what tend* 
to the glory of God; nor be, nor fuffer it, if I can a^ 
void it. 

5; Refolved, Never to lofe one>.moment of time ; but 
ii[nprove it the moft profitable way I poffibly can. 
. 6. Refolved, To live with all my^might,^ while I do . 
live. 

n\ Refolved,. Nevertodo anything, which I ihould 
be afraid to do, if it were the lall hour of my life. 

9. Refolved, To think much on alloc cafions of my ^ 
own dying, and of the common circumftantes whicli 
Attend death. 

11. Refolved, When I think of any theorem in di- 
vinity to be folved, immediately to do what I can tow- . 
ards folvii% it, if circumfiances do not hinder. . 

13. Refolved, To be endeavouring to find out fit : 
objeds of charity and liberality. 

14. Refolved, Never to do apy thing out of revenge. . 
{^ Refolved; Never to fuffer the leaft motions of 

anger to irrational beings. 

17. Refolved, That I will live fo as I fliall wifli I 
had done li^en I come to die. 

i8> Refolved, To live fo at all times, jas I think is 
beft iii niy devout frames, and. when I have cleared no- 
tions of things of the g»fpe], and another world. 

20* Refolved, To maintain the flriftefl temperance 
in eating and drinking. 

^^ Kefolved, Never to do any thing,, which if I 
fiiould fee in another, I fhould count a juft occafion to 
defpifertym for» or to think any way the more meanly, 
of jiiim. 

24. Refolved^ 



, Mr. Jbiiaihah Edwards^ f- 

24. Refolved, Whenever I do any cbnfpicuqbfly^ 
evil afiion, to trace it back, till I come to the original 
caufe ; and then both carefully endeavour to do k) no 
more, and to fight and pray .with all my might againft \ 
the original of it. ... 

28. Refolved, To ftudy the fcriptures fo fteadily,, 
conftantlyt and frecjuently, as that I may find, and ' 
pjainly perceive my fclf. to grow in. the. knowledge oJFt 
the fame. . 

30. Refolved, Tb fttive to my ntmoft -every week*. 
to be brought bxghec in religion, and to a ^igher exer- ^ 
cife ofgrace, than I was the week before!*'. 

32. RefolVed^To be ftriftly and firmly^ faithful to . 
ray truft, that that iiy^&v^Hx^Si dfaiih/ul man who * 
fa»jf«rf?- may 4iotl>e partly iulfilled'in me. . 

33. Refolved, Always to do what I can towards mak- ^ 
ing, maintaininff, and eflablif^ing p^ace, when it can 
be without -over-^balanciYTg detriment in other refpe3s» . 

34. Refolvcdy In narration^ never toJpeak any thing « 
but the pure and fimple verity. . 

36p- K^folvcd, Never to fpeak evil of any, e^pept I i 
have feme particular good call for it. 

37. Refolved^. To inquire every night, as I am go- 
ing to bed, wherein I have been negligent, what fin I .; 
have committed, and wherein I hav^ denied myfelf ; . 
alfo at the end of every week, month, and year. 

38. Refolved, .Nfccr to fpeak any thin^ that is ridi- . 
cubtt^, or matter of laughter on the Lbrd's day.. 

39i Refolved, Never to do a3y thing that I fo'much » 
quefiion the iawfulnefs of,- as that 1 intend, at the fame 
time-, to confider and examine afterwards, whether it be 
lawful br no rrexcept lasroiich (ji|€ftionthelawfnlnef$ ^ 
of the omifHon. . 

^ 41. Refolved, To affi myfelf atthe end of every day» 
week, monlb,.and year^ wherein I could poffibly in any 
lefpeft have done ietter... 

42. Refolved, Frcq[uently to renew the dedication 
of myfelf to God, which waa made at my baptifm ; 
which I folemnly rcnev^ed when I was received into^- 

the 



ft The Life of the Revererri - 

the communion of the church ; and which! have fbt- 
emnly re-made this 12th day of January 1722-3. 

43. Refolved, Never henceforward, till I die, to a6i 
as if I were any way ray own, but entirely and altogeth- 
er God's : agreeable to what is to be found in Saturday* 
January 12. 

46. Refolved, Never to allovHhe lead meafure of any 
fretting uneafmefs at my father or mother; Refolved 
to fufTer no effeQs of it, fo mucl^ as in the lead altera- 
tion of fpeech, or faotton oi my eye : and to he efpe- 
oially careful of4t, with refpe£l to any of our family. 

47. Refolved,- To endeavour to my utmoft to deny 
whatever is not -raoft agreeable to a^goodj^and univer- 
fally, fweet and benevolent^ quiet^ peaceable, content-* 
ed, eafy, compaiTionale, generous, humble, meek, mod^ 
eft, fubmiflive, obliging, diligent and induftnous, char- 
itable, even^ patient, moderate, forgiving, fincere tern-- 

f)er ; and to do at all times what fuch a temper would 
ead me to.: ExamiueftriQly .every week, whether I 
have done fo. 

4S.^efolved, Gonftantly; with "the utmoft hicenefs 
and dmgence, and the ftrifteft fcrutiny, to be looking 
into the ftatc of my f(?u|, that I may. know whether I 
have truly an intereft iii Chrift or no ; that when 1' 
come^to die, I may not ha^e-any negligence refpeflingi 
this to repent of*. . 

5P. Refolvedj IvwMl afl fo as i think I (hall judge 
would have been beft) and moft prudent, ,when I como 
into the future worlds* 

5^2..IJipeq;jentlyihearp5erfons ih old ige fay how* 
they would Cvej Jt they were to live their Jives over a- 

rtin : Refolv^dytbat I wilMlv^ iuft fp as' I can think 
ftiall wi(h I had done, fuppoffdg I Kve to old age. 
54.. Whenever I: hear anything (poken in conver- 
fation of any perfonj rf I'thinfc jt would be praifelworl 
thy in me, Refolved to endeavour to imitate it. 

55. Refolved, To.end^avt>ur to my: utmoft to aft as 
I can think I fhould do,; if I had already. -feen the hap- 
jjinefs of .heaven, and hell torments. 

56. Refolved, 



^Mr.' Jonatkak Erdwardi, i 9 

56. Refolved, NeVerto giVe ovei-» nor in the leaft . .. 
to flacken my fight with my corruptions^ however unr 
fuccefsful I may b^. * » 

57.' Refolved, When I fear misfortunes and adver- 
fities, to examine whether I have done ipv duty, and 
refolve to do it ; and let it be juft as providence orders 
it, I will as far 'as I can, be cofiCenied about nothing 
but my duty, and my fin. 

62. Refolved, Never to do any thing but duty ; aii4 " 
then according to Ephf. yf. 6^ 7, 8, do it willingly and • 
cheerfully as unto the Lord, and not to mint; knowing 
that whatever good thing any man doth, the fafaie fliall : 
he receive of the Lord. . 

65. Refolved, Very <!nuch io ^ercifc-myfelf in this 
all my lifelong, viz, with the gfeateft opennefs I am 
capable of, to declare my ways to God, and lay open > 
my foul to htm : al) my finl^, temptationys, difficulties, 
forrows,* fears, hopes, Aefires, & every thing, and every 
circumftance, according to Dr Manlott's £7lh fermon 
on the 119th Pfalm. 

6y^ Refolved,' After jrffliftion*, to inquirc^^wliat I 
am the better for them. What good I have got by them, 
and what I mighl have got by thcro,* ' ? 

^•,^f.^.« — - 
, . Section II. ' 

Exira&sfrom his Private Diary. 

OATURDAY^ Dec. 22. 1722. This day revived by. 
*^ God's Spirit. Affefted with the fen fe of the ex- 
cellency of holinefs. Felt more exercife of love tcx. 
Clmft than ufual. Have alfo felt fenf|ble repentance 
of fin, becaufe it was committed againfl fo merciful and- 
good a God. This night made the 37th Refolution. 

Sabbaths 
' ' * *■ ' — ■ . ", ■ " '■■-« ■ 

* Tht Refolutions arc fcventy in number. But part of tlienn arc here - 
Iraiircribcd, as a fpecitnen of the whole. The number here affixed t<i 
them is that by which they are numbered in the original manufcrijt^^ 
and retained here for the fake of the references made to fome of then? ir. 
^ Diary, a« the reader will prefcntly fee. 



u>' Tht Life of the Reverend 

Sabbaih-day^night, Bex. 23. Made the 38th Refo- 
lution. 

Monday, Dec. 24. Higher thoughts than ufual of 
the excellency of Jefus Chrift and his kingdom. 

Wednefday, Jan, 9.. 1722-3. Dull. I find by ex- 
perience, that let me make refolutions and do what I will, 
with never fa many inventions, it is all nothing, and to 
no purpofe at all, without the motions of the Spirit of 
Ood : for if the SpiritfotGod fllould be as much with- 
drawn from me always, as for the week part, notwith- 
fiandiiag all I do, I (hould ndt 'grow ; but fhould lan- 
guiih,and miferably'fade away* — ^Thereis no depend- 
ence upon myfelf. It is tono purpofe to refolve, except 
we depend on the grace of -God ; for it it were not for 
his mere grac9, one might be a very good man one day, 
and a very wicked one the next. 

SalbaJth'-Dayy Jan, 6. at night. Miich concerned 
about the improvement of precious timev Intend to ^ 
live in continual mortification, without ceafihg, as long 
as in this world. . 

Tuefda% Jan. ?. in the morrting. Higher thoughts- 
than ufuaf, ot the excellency of Chrift, and Felt an un- 
ufual repentance of firi theFejFrom. - 

Wednefday, Jan. 9. at night. Decayed. I am fome- 
tiraes apt to thrnk, I have a great deal more of holinefg 
than I have.i I^nd now and then, that abominable 
corruption which is direftly contrary to what I read of 
eminent Cfariftians.-«-*How deceitful is my heart ! I. 
take up a ftroag refolutioq, but how foon doe* it 
weaken ! 

Thurfdayi Jan. xq:^o\xitioox\. Reviving; 'Tis a 
great diflionour to Chrift, in whom I hope I have an in- 
tereft, to be uneafy at my worldly ftate and condition. 
When I fee the prof perity of others^ and that all things 
go eafy vith them ; the world is fmooth to them, and 
they are happy in many refpefts, and very profperous, 
or are advanced to much honour, &c. to grudge and 
envy them, or be the feaft uneafy at it ; to wifh or long 
fdr the fame profperity, and tliat. it would ever be fo 

with 



"^Mr. Jonathan Edwards. ^ ^ii 

'with me. Wherefore concluded always to Fejoice in 
everyone's profperity, and to expeft for myfelf no 
happinefs of that nature as long as^I live ; : but depend 
upon affliftionp, and betake myfelf entirely to another 
happinefs. 

I thiak I. find myfelf much more fprightly and heal- 
thy, both in body and mind; for my feludenial in eat- 
iug, drink.ir]|g, andileeping. 

I think it would be advantageous every morning to 
confider my buflnefa,and t^aptations : and what fins I 
fhali bo expofed tx> that day : and to make a refolution 
how to improve the day, and to airoid thofe fins. And 
fo at the beginning of every week, months and year. 

I never knew before what i«as me^int by not fetting 
our hearts ^porfthefe things. *Ti« not to care about 
them, to depend upon them, to afflitt curfelves much 
with fears of loiing them,j»0r pleafeourfetves with ex- 
peftation of obtaimpg theiri, or hope of the continuance 
of them. At night made .the 4 tft Refolution. 

Saturday^ Jan.^t^. in the morning* I have this 
<iay folemnly r^newf d. my baptifmal covetiant and felf- 
dedication, which I renewed when I/wa» received into 
the conamuhion of the xhurch. I have been before 
God ; and have given myfclf, all that I am and have to ■ 
God, fo that I am not in any refpeft.my own : lean 
challenge no right in myfelf, I can challenge no right 
in this under^anding, this will, thefe affefiions that are 
in me; neither have I any right to this body, or any 
of its members : no right to this tongue, thefe hands, 
nor feet : no right to thefe fenfes, thdfe eyes, thefe ears, 
this fmell or tafte. I have given myfelf clear away, 
and have not retained any thing as my own. " I have 
been to God this morning, and told him that I gave 
rr.yfelf wholly to him. 1 have given every power to 
.im; fo that for the future I will challenge no right 
n myfelf, in any refpeft, I have expcefsly promifed 
-ira, and do now.promife Almighty God, that by his 
^race I will not. I have this morning told him, that I 
:id take him for my whole portion and felicity, looking 



«e The Life of the Jleverend 

on nothing elfe as any part of my happinefs, nor afting 
as if it were ; and his. law for the conftant rule of my 
obedience : and would fight with all my might againft 
the world, the flefti, and the devil, to the end of my 
life. And did believe in Jefus Chrift, and receive him 
as a prince atid a faviour ; and would adhere to the 
faith and obedience of /the gofpel, how hazardous and 
difficult foeverthe profefTion and praftice of it may be. 
That I -did receive the bleffed Spirit as my teacher, 
fanftifier, and only comforter ; and cherifh all his mo- 
tions to enlighten, purify, confirm, comfort, and afTift 
me. This I have done. And I pray God, for the fake 
of Chrift, to look upon it as a felf-dedication ; and te 
receive me now as entirely his own, ami deal with me 
in all refpe£ls as fuch ; whether he afflifls me or prof- 
pers me, or whatever he pleafes to do with me, w*ho 
am"his. Now, henceforth I am not to a6l in any refpeft 
as my own. — I fhall aft as my own, if i evermake ufe 
of anyx)f my powers to any thing ihat is not to the glo- 
ry of God, and do not make the giorifying him my 
whole and entire bufinefs ; if. I murmur inahe leaft at 
affliftioiis ; if I grieve at the.profperity of others ; if I 
am any way uncharitabJe.; il € am angry becaufe of 
injuries ; if I revenge ; if 1 do any thing purelyto 
pleafe myfelf, or ii 1 avoid any thing for the fake of 
my eafc, if I omit, any thing becaufe it is gr^at felf-de- 
nial ; if I trufl to myfelf ^ if I take any of the praife 
of any good that I dp, ox rather God does by me ; or 
. if I am any way proud. 

This day made the 4s d and 43d refolutions. 

Monday, Jan. 14. — The dedication I made of my- 
fel to my<}od, on Saturday lafl, has been exceeding 
ufeful to jne. I thought I had a more fpiritual infight 
into the fcripture, reading the 8th chapter to the Ro- 
mans, than ever in my life before. 

.Great inftances of mortification are deep wounds 
given to the body of fin, hard blows that make him 
ftagger and reel : we thereby get great ground and foot- 
ing againfl him. — While we live without great inflanc- 

es 



Mr. Janaihan Edwards. 13 

^ C8 0f mortification and feif-dcnial, the old man keeps 
Av hereabouts he was ; for he is fturdy and obftinate, and 
will not ftir for fmall blows. After the greatell mortifica- 
tions, I always find the greateft comfort. 

Suppofing there was never but one complete Chrift- 
ian, in all refpe£ls, of a right ftatnp, having Chriftianity 
ihining in its true lufl:ure,at atimeinthe world; refolved 
to a£l jult as 1 would do, if I flrove with ail my might 
" to be that one, that fliould be in tny time. 
. Tuefday^ Jfan*!^. It feemed yefterday, the day be- 
fore, & .Saturday, that I Qiould always retain the fame 
refolutions to the fame height ; but alas ! how foon do 
I decay ! O, how weaik^.bow infirm, how unable to do 
anything aiij 1 1 What a poor, inconCltent, what amif- 
erable wretch, without the afliftance of God's Spirit ! 
While I llaad, I am ready to think I ftand in my own 
ftrength, and upon tny own legs ; and Y am ready tQ 
' triuraph over my enemies, as if it were I myfelf that 
caufed them to flee ; when alas ! I am but a poor infant, 
upheld by/Jefus Chrift ; who holds me up, ,and gives 
me liberty to fmile to fee my enemies flee, when he 
drives them before me ^ and fo I laugh, as though I my- 
felf did it, -^vhen it is only Jefus Chrift leads me along, 
and fights himfelf againft my enemies. And now the 
Lord has a little left me, and how weak .do I find myfelf k 
01 let it teach me to depend lefs on myfelf, to be more 
humble,-^and to give more of the praife of my ability tp 
Jefus Chrift. The heart of man is deceitful above all 
things, and defpcrately wicktd, who can know it ? 

Saturday ^ Ftb. 16. I do certainly know that I love 
holincfs, fuch as the gofpel requires. 
• At night. I have been negligent for the month paft 
in thefe three things ; 1 have not been watchful enough 
over my appetite in eating and drinking ; in rifing too 
late d-mornings ; and in not applying my felt with ap- 
plication enough to the duty~of fecret prayer. 

SabbAtk'Day, Feb, 17. near fun fet. Renewedly 
promifed, that I will accept of God, for my ^-hole por- 
tion ; and that I will be contented, whatever elfe I am 
C denied. 



. 14 The Life> of the Reverend 

denied. I will not murmur, nor be grieved, whatever 
profperity, upon any account, 1 fee others enjoy, aijcl 
I am denied. 

Saturday^ March 2.-^0, how much pleafantef is 
humility than pride ! O, that- God woukliill me with 
exceeding great humility, and that he -would-evermore 
keep me from all pride ! The pleafures ofrhwnility are 
really the moft refi^ned, inward, and exqi^e delights in 
the world. How hateful is a proud man ! How hate- 
ful is a worm that lifts upitfelf with pride ! What ik fool- 
i(h,.filly, mifcrable, blind, deceived.^ pocH:v.worm .am I, 
when pride works ! ^ 

("^ fFedne/day, March 6 J neax^un^fct. Felt the doc- 
trines of eleftion, free grace, and of our not being able 
todo any thingwithoutthegraceof God; and that ho- 
linefs i» entirely, throughout, the AiM>rk oi God's Spirit, 
with morepteafure than before. 
\ Metnday 'Morning,. April 1. I think itl)eft not to 
allow my (elf to lai^gh at tne faults^ follies, »and infirmi* 
ties of others, 

Saturday-Night, April 6. This weck'I found ray- 
felf fo far gone, that it leemed to me, that I Ihouldnev- 
* cr recover more, i Let; God of his mercy return unto 
me, and no -more leave me thus ta (ink and decay ! I 
know, O Lord, that without thy help, I^all fall innu- 
merable times, notwitbftanding.all my rcloltitions, how 
often foever repeat-cd. 

^ Saturday -^Night, Mpril ^^. ^L could pray more 
heartily this jiight, for .the forgivenefs of my enemies, 
than ever before. 

, Wednefday, 'May \ . Forenoon. ^ Laft niglit I came 
home, aftermy melancholy partingfrom New York. 

1 have always, in eveiy differentj^ilate of life I have 
hitherto^heen in, thought the troubles ^nd difficulties of 
that ftate to begreater than thofe of any other that I pro- 
pofedto be in; and when I have altered tvith affurance 
of mendipg myfelf, I haveJtill thought the fame ; ye^, 
that the difficulties of that ftate are greater than thofe of 
that I left laft. Lord, grant that from hence I xosxf learn 

to 



Mr: Jonathan 'Edwarjls^ i^ 

to withdraw my thoughts, afFeftions, aefires, and ex- 
peftatiotis, entirely from the world, and may fix them 
, upon the heavenly ftate ; where there is fulnefs of joy ^ 
where reigns heavenly, fweet, calm, ^nd delightful love 
witho ut alloy ; wber6 there are continually the deareft 
expreffions of this4©ve; where there is the enjoyment 
of the perfons loved, without ever parting ; where thofe 
perfons, who appear fo lovely in this world, will really 
be inexpreffiblymore lovely^ and full of love to us. >^ 
How fweetlyA<wll ^he mutual lovers join together to fing \, 
the'praifes of^God and the Lamb ! How fulV will it fill j 
us with joy to think, this enjoyment, thefe fwcet ex- 
ereifes, will never ceafe- or< come t« an^nd, but will 
laft to all eternity. 

Remember, after journeys, remov,es, overtiirnings; 
and alterations in the ftate of my life, to f efleft and 
confider, whether therein I have managed the beil way^ 
poflihle, refpefiing my foul ? and before fuch altera- 
tions, if forefeen, to refolve how to a6h 

Tkurfday, May 2,-^-^1 think it a very good way to 
e^^amine drearis every morning when I awake, what 
are the nature, circumftances, principles, au'^ ends of 
ray imaginary aftions and paflions in them, to >difcerri 
what are my chief inclinations, &c. 

Saturday -nigh f, May 4. Although^ have in fome 

meafure-fubdued a-difpofition to chide and fret,, yet I 

find a certain 'inchnationj which is not agreeable to 

Chrifiian fweetnefs of temper and converfatioji : either 

hy too much dogmatical nets, too much of the egotifm ; 

a difpofition to be telling of my own diflike and fcorn, 

4nd irecdom from thofe that are innocent, yea common 

infirmities of men, and many other fuch like things. O 

that God would help me todifcern all the flaws and 

defers of my temper and converfation, and help me 

in the difficult work of amending them ; and that he 

would fill me fo full of Chriftianity, that the faunda-^ 

tion of all thefe difagreeable irregularities may b® def- 

troyed, and the contrary fweetneflea -and beauties may 

of themfelves naturally follow. 

. ' Sabbath* 



x6 The Life of the Reverend^ 

Sabbaih'Day, May 5. in the morning,-. This day-- 
made the 47th Kefolution. - 

Sabbatk^Day, May 12. I thjnJt Ffind Jnniy heart 
to be glad from the hopTes I have, that ray eternity is to 
be fpent in fpiritual and holy foys, arifiiig from the 
manifeftation of Gord-s love, ana>the exercife of holi. 
nefs and a burning love to him*. 

Saturday- Nighty May 1%. Fnovrplaitily perceive 
Vvhat great obligations I am under to love ana honour 
my parents. I have great reafon to believe, that their 
counfel and education have been my making, notwith- 
Itanding, in the time of it, it feemed to do me fo little 
good, r have good reafon to hope that their prayers- 
for me, have been in many things^ very powerful and 
prevalent ; that God has in n\any things taken me un - 
der his cafe and guidance, provifion,. and direfHon, in 
anfwer tp their prayers for me. I was never made fd 
fenfible of it as now. 

' JVednefddy^ Aihy 22, inthemoming. Memorandum^ 
To take fpecial care of thefe following things; evil 
fpeaking, fretting, eating, drinking, and feeping, fpeak- 
ingfimple verity, joining in prayer, flightinefsi in lecret 
prayer, liftlefnefs and negligence, and thoughts that 
cherifli fin. 

Saturday, May 25. in the morning. As I was this 
morning reading the iyth Refolution, it was fiiggefted 
to me, that if I was now to die, I fiiould wilh that 1 
h^d prayed more that God would make me know my 
ftate. 'whether it be good or bad ; and that I, had taken 
more pains to fee, and narrowly fearch into this mattej. 
Wherefore, Mem. For the future moft nicely and di^ 
igently to look into our old divines opinions concei:ii- 
ing'converfion. Made the 48th Refolution. 

Friday, June 1. Afternoon. I have abundant caufe, . 
O my merciful Father, to love thee ardently, and great- 
ly to blefs and praife thee, that thou haft heard me in 
my earneft requeft, and hath fo anfwered my prayer for 
mercy to keep from decay and finking. O, gracioufly, 
of thy mere goodnefs, ftill continue to pity my mifery, 

by' 



"* Mr Jonathan Edwards. if 

by reafon of my finfulnels. O, mydear Redeemer, F 
commit myfelf, together with my prayer and thank f-< 
giving into thine hand. 

Monday, July i. -Again' cowfirmed by experience 
of the happy efFeftsr of 'ftria temp^rance^ with refpeft 
both to body and mind. Refolved fcTr the future to ob- 
ferve rather more ol meeknef&i moderation, and^emper 
indifpute?^: 

Tkurfday^ jfuly 18. near fun-fet. ^ ' Refolved to en-' 
deavour to make aire of that fign the Apoftle James* 
give* of » perfect man. Jam. iii. 2. If any man offend 
not in wordy the fame is a perJtS man^ and able alfo 
to bridle the, whole body. * , 

Monday, Jfuly 22. I fee there is danger of my be-? 
ing drawn idtQ tranfgreflion by the power of fuch* 
temptations as 4 fear of feemingurreivil,<andof offend-^ 
ing friends. Watch>againft' it. » 

Tuefdityi-Juiy 23* When Pfrhd 'thofe groaning? ' 
which cannot be^ uttered, the Apoftle fpeaks of ; and 
thofe foul-breakingSiior-the longmg it hath, the Pfalm- 
ift fpeaks of Pfah cxix. 20. to humour and promote 
them to the utmoftof my power, and be not weary of 
eawieftly endeavouring to vent my defires. 

To count it all joy when I have occafion of great 
felf-denial, becaufe then I have a glorious opportunity 
of giving deadly wounds to the body-of (inj and great- 
ly confirming and eftabliDiing'the new nature : to feek 
to mortify^ fin, and increafe in holinefs : thefe are the 
belt opportunities, according to January 14. 
• To^intprove afftiftions of all kinds as blefl'ed oppor- 
tunities of- forcibly bearing on in my Chriftian courfe, 
notwithftanding thaj which is fo very apt to difcourago 
me, and to damp the vigour of my mind, and to make 
me lifelefs : alio as opportunities of trufting and con- 
fiding hi God, and getting a habit of that, according to^; 
the 57th Refolutiom And as an opportunity oT rendi^ 
ing my heart off from the world, and fetting it upon 
heaven alone. To improve them as opportunities to 
repent of, and bewail my fin, and abhor myfelf ; ? 
C 2 . 



i8 The Lift^oJ the Reverend 

as a bleffed opportunity to exercife patience ; to truft 
in God, and divert my mind from the afHi£lion, by 
fixing myfelf in religious exercifes. Alfo, let me com- 
fort myfelf, that it is the very nature of affliftions to 
make the heart better ; and if I am made better by them, 
what need I be concerned, however grievous they feem. 
for the prefent ? ^ 

Friday 'Afternoon^ July 26. To be particularly: 
careful to keep up inviolably, a truft and reliance, eafe 
and entire-reft in God, in all conditions, according to 
57th Refolution ; for this I have found to be wonder- 
fully advantageous to me. 

Monda^y^ July 29. When I am concerned how 1< 
fliall perform any thing to public acceptance, to be very 
careful that I have it very clear to me, that I do what- 
is duty and prudence in the matter. 

Wednefday, July 31 . — Never in the leaft to feek to - 
hear farcaflical relations of others faults. Never to give, 
credit to any thing faid againfi others, except there iw 
very plain reafon for it ; nor to behave in any refpeS 
the otherwife for it. 

Wednejday^ Aug. 7. To efteem as fome advantage, 
that the duties of religion are difficult, and that many- 
difficulties are fohietimes to be gone through in the way- 
of duty.. Religion is the fweeter ; and what is gained 
by labour is abundantly more precious : as a woman 
loves her child the better for having brought it forth 
with travail. And even to Chrift jefus himfelf, hi» 
mediatorial glory, his viSorv and triumph, his king- 
dom which he hath obtainea ; how much more glori-^ 
ous is it, how much more excellent and precious, for 
his having wrought itput by fu.ch agonies ! 

Friday y Aug. 9* — One thing that may be a good 

• help towards thinking profitably in time of vacation 

is, when I light on a profitable thought, that I. can fix 

my mind on, to follow it as far as poffibly I can to ad- 

vantai^e. 

' Sa%bath'Day, after meeting, Aug. 11. Refolved 
■always to do that which I flialT wilh I had done when 



JKr Jonathan Edwards* t^- 

I fee otIier« do it. As for inffance, fometimes I argue 
with myfelf, that fm:h an a3'of good'hature, kindnefs, 
forbearance, qr forgivencfs, &c. is' not my duty, be- 
caufeit will have luch and fuch confequences ; yet, 
when I fee others do it, then it appears amiable to me, 
and I wilh I had done it ; and I fee that none of thofe > 
feared inconveniencies follow. 

Tut/day^ Aug. 13. I find it would be very much 
to advantage, to be thoroughly- acquainted with the 
fcripiur€s. When I am reading doftrinal books, or 
books ofxontroverfy, F can proceed with' abundantly 
more confidence ;.. can fee uppa what footing and foun* 
dationlfiand. 

Tkurfday; Aug. 29. — Theobjeftromny'corruptions 
make s^ainlL doing whatever my hand finds to do with 
my mi^ht is^ that it is a- conftant mortification. Let 
this objeSion by no means ever prevail, 

Monday i S^pt. 2. — ^Thete is-much folly, when I am^ 
quite fure I am in the right, and others^are pofitive in 
contradi£ling^me,;to enter into a vehement or long de- 
bate upon it- 

hionday^ Sept. 23, lobferve that old men feldom 
have any advantage of new difcoyeries ; becaufe they 
are befide a way of thinking, they havie been fo long 
ufed to. Refolved, if ever I live to years, that I will 
be impartial to hearthe reafons of all pretended difcov- 
eries, and receive them, if rational, now loiTg foever I 
have been ufed to another way of thinking. * 

Tkurfday, OB. 18. To follow the example of Mr 
18— , who, though he meets with great difficulties, yet 
undertakes them with a fmilin^ countenanc^e, as; though 
he thought them but little ; and fpeaks of them as if 
they were very fnaalL 

Thurfday^ Nov. 26. It is a moft evil and pernici-' 
ous pra&ice in meditations on afflifclions, to fit rumi- 
nating on the aggravations of the affliftion, and reckon, 
ing up the evil, dark circumftances thereof, and dwel- 
ling long on the dark fide ; it doubles and trebles the 
affliftion. And fo when fpeaking of them together, to 

make 



* ' 



to The Life of. the Remrend , 

make them as bad las-^e can, and ufe our eloquemce lo 
fet forth our own troubles, ^nd su'e all the while niiaking 
new trouble, and feeding. and pampering the old 
whereas the' contrary praSiee would fl^arVe ourafflic-- 
tions. It" iwe dwelt on the light fide of things iu our ' 
thoughts, and extenuated them all that pofTibly vwe could, . 
when fpeaking of them, we fhould think little of them i 
ourfeJves ; and the affliftion would really, itt-a great, 
moafure, vanifli away. 

Thurfday^Night^ Dec, 12.- IT at any time lam:* 
forced to tell others of thatwherein I think they are* 
fomething to blame ; for the avoiding the important ^ 
evil that would otherwife enfue, not to tell it tb them,.> 
fo that there Ihall be a probability^f their taking it as. 
the effeft of little ^etting^^ angry emotions of mind. 

Dec. 3i.atmghtv~ Concluded nev^r-to fufFer n<^* 
cxprefs any angry emotions of mind more or lefs excepts 
the honour of God calls for it,-, in zeal l<$t him, or to 
preferve myfelf. fpom^ being trampled on. / 

. Wednefday, Jnn,^ i. 1723-4. Not to fpend too- 
much time in thmking even of important and neceffary ? 
worldly bufinefs.. To allow' every thing its proportion 
of ^thought, according to its urgencyood importance. 

Friday^ Jan. 10.* [After having* wrote confidera-^ 
bk in a Ihort-hand, which* he ufed when he would have- 
what he wrote, efFeSually concealed ffrom every body 
but himfelf, he notes the following , words in round 
hand], remember to aft according; to Prov. xii. 23,. 
**' A prudent man concealeth knowledge.*' 

Monday y. Feb. 3. Let every thing have the value. 
BOW,, that it will have on ^ fick-bed : and frequently 
in my purfuits of -whatever kind,, let this come into my 
mind ; " how much fball I value this on my death - 
"bed?" 

Wednefday,.Feb. 5. Have not in time paft, in my^ 
prayers, enough infixed, upon the glorifying God in^the 
world, and the advancement of the kingdom of Gbrift, 
the profperity of the church, and the good of men. 
Dettrmined that this objeSion is without weight, viz* 

That 



Mt Jonathan Edpjards. - fi|> 

That it 1$ not likely that God will make great alterations 
in the whole world, andovertomings in kingdoms and 
nations, only^ for the prayers of Jone obfcure perfon, 
feeing fuch things ufed to be done in anfwcr to the u- 
nited, earneft;prayer« of the whole church : and if my 
prayers Ibould have fome inlhiencei^ k would be but 
imperceptible and fmalL'. 

Thurfday^ Feb. 6.-. More convinced than ever of 
the ufefulnefs of a free religious con verfation. I find 
by converfihg on natural philofophy ^ I gain knowledge 
abundantly faftcr, and fee t4ie reafons of things much 
clearer than in private ftudy; . Wherefore earneftly to 
feek at all tinres for religious co»vcrfation ; forthofe 
that. I can with profit and delight, and freedom fo con- 
verfe with, . 

Sabbaik'D^yi Feb, 63.^ — If F aft according to my 
rerdlution, I Ihall defire riches no otherwife than as 
they are helpful to religion. But this I determine, as 
what is really'evidenf from many parts of fcripture, 
tl)at to fallen xnan they have a greater tendency to hurt 
religion.- 

Saturday^ May 23. :Hx](w it comes about I know 
not; but Lhave remarked it hitherto, that, at thofe 
times when I have read the fcripture tnoft, I have ever- 
more been moft lively, and in the beli frame. 

Saturday -Nighty June 6. This week has been a 
remarkable -week with me with refpeft to defponden- 
cies, fears, perplexities, multitudes of cares, and dif- 
traftion of mind ; being the week I camie hither to 
New-Haveti, in prder to entrance upon the office of 
Tutor of the College. . I hav^ now abundant reafonto 
•be convinced of the troublefomenefs and vexation of 
the world, and that it never wrll be another kind of 
world. 

Jutfday^ July 7. When I am giving the relation 
of a tffing, to abftain from altering either in the matter 
or manner of fpeaking, fo much, as that if every one 
afterward fliould alter as. much, it would at laft come to 
be. properly falfe* 

Tuefdayr 



cr4 The Life of the Rtvereitd 

Tuefday^ Sept, 2. By a fparingnefs in diet/ancT 
eating, as much. as may be, what is light and eafy of di^ 
geftion, I (hali doubtlefs be able- to think clearer, and 
ftall gain time, ifi. By' lengthening -out mylife. 2^//v, 
Shall need lefs time for d?geftion^ ^fter meals.' 3^/y, 
Shall be able^to ftudy clofer without wrong to my health. 
4/h/y, Shall need lefs time for fleep. Sthty^ Shall fel- ' 
domer be troubled with the head ache. . 

Sabbath-Day^ Nev. 22. Gonfideringthat by-ftan- 
ders always efpy? fc>me faults which we do not fee our- 
felves, or at leaft^are not fo fully:fenfible of : there are 
many fecret workings of carrupfcton which efc ape our 
fight, and others only are fenfible of : refolved tliere- 
fore, that I will, if I can by any convenient raeans^ 
learn what faults others find in me, or what things they 
. fee in me, that appear any way blame- worthy, unlove- - 
ly, or unbecoming. - 



Section IIL 
Reflection on the foregoing Extracts. ' , 

THE foregoing- Ektrafls 'Wt^re wrote by Mr E(i^ 
wards in the twentieth and twefyty-firll years of 
Ms age* as appears by the. dates. This -being - kept in 
mind, thejudicious reader will make proper allovyance 
Tor fome things, whiclvmay. appear a -little juvenile, or 
like a young Chrittian, as to the matter or manner of 
expreffion ; which would- not have been found, had it 
iiot have beendonein early lite. - Which, indeed, ase 
no bleiijiflies, the whole being taken together : as by ^ 
this it appears more natural, and the flrength of his re- 
folution and fervour of "mind ; and his fkill and dif- 
cerning in divine thing*, fo feldom found even in old 
age, are the more- ft iri king. An8 in this view, wefliall 
be led to admire his confcientious ftriftnefs, his zeal 
and painfulnefs, his experience and judgment in true 
religion, at fo early an age. For Jjere cire not only the 

moft 



^Mr Jonaihan'Edwaris. ' %Z 

'tnoft convincing evidences of fincerity and thorough 
religion, of his engaging in a life devoted to God in 
^ood earneft, foas tomake religion his only bufmefs ; 
but through his great ^attention to this matter, he- ap- 
pears to have the judgment aiid experience of grey 
hairs. _ . 

This is the beginning of a life fo eminently holy and 
ufeful as Mr Edwafds's was. 'He, who becamex)ne of 
thegrcateft divines in this age; has had the applaufe and 
admiration bf America, Britain,* Holland, and German 
ny, for his piety,'and great judgment and (kill in di- 
vinity ; and has been honoured abpv-e moft others in 
the Chriftian world in this century, in his being made 
the inih-ument of doing Icrmuch good : he began his 
Jife thus : he entered oir apublic liie with fuch views, 
fuch exercifes, fudirefblutions. 

This {R8y^£^x^^e^sa'^dlre3ion and excitement to thofe 
who are young,^ to* devote themfelves to God in good 
^arncft, aftd etit^r on the bufinefs offtrifl and thorouriv 
religion wttbaut-'delay r eifpecially thofe who are look. 
ing towards -the work of the miaiftry, as they would 
take the moft dire3, the only way to anfwer the good 
ends which they proTefs to feek. 

It is to be. lamented, that there.is fo much reafonto 
think, there are fa few inftances of fuch early piety in • 
' our day. If theProtefiant world abounded. with youi)^ 
perfons of this ftamp ; with young men, who were pre- 
paring for the work oPthe roiniflry, with fuch a tem- 
per, luch exercifes,& fuch refoIutions,what a deli^htflil 
profpeft would this affi9rd of the -near approach of hap- . 
pier days than the church of God has ever yet feen ! 
what pleafing hopes that the great, the merciful Head 
of the church>wai» about to fend forth labourers,* faith- 
ful fuccefsfut labourers into his harveft; and bleis his-* 
people with** paftors which fhalt feed themwith knowK 
*' edge and underftanding f " 

But if our youth negleS all proper improvement of 
the mind ; are fliy of ferioufnefs and drift piety ; .choofc 
^^ live firangers to it, and ke^p, at., a diftance from ail 

^appearance 



"?4 'TheLifeofthelieverend 

.appearance of it; are wanton, and given to carnal plea« 
fures ; what a gloomy profpe£l does this afford ! If they, 
who enter into the work of the miniftry, from a gay, 
carelefi and what may julUy be called a vicious life, 
betake themCelves to a little fuperficial iludy of divini- 
ty, and foon begin to preach, while all the external fe- 
rioufnefsand zeal they put on is only from worldly mo- 
tives, they being without > any inward,, experimetal 
acquaintance with fpiritual, divine things, and even fo 
jnuch as.any tafte for true divinity, no woqder if the 
.churches " fuck dry breafts," and there ^re many igno- 
rant watchmen. 

But, as- the heft comment on the foregoing Refolu- 
tions and Diary, and that the reader may have a more 
.particular, full, and inftruftive viewof Mr.^Edwards's 
entrance on a religious, life, and progrefs in it, a$ con- 
•fifting in the viewrs and cxercifea . of his mind, a brief 
account thereof is hereinferted, whichwas found among 
his papers, in his.own hand writing ; and which, it feema, 
was wrote near.tw^nfy years, aftcrior hif ow,n private 
advantage, ".'.', 

/ Section IV, 

An account of his Conversion, Experieni^ss and 
Religious l^xEViCi$&%, given by kimfeJf. 

T Had a variety of concerns and ex^rcifes aboufmy 
X foul from my childhood; but had two more remark- 
able feafoi^s of awakening before I met with that change 
jby which I was brought to thofe new dipofitioiis, and 
that new fenjTe of things that I have fince had. The 
firft time w^s when I was a boy, fome years brfore I 
went to college, at a time of remarkableawakening in my 
father's congregation, I was then very much affefted 
for many months, and concerned about the things of re- 
ligion, and ray foul's falvation ; and was abundant in 
duties. I ufcd to pray five times a-day in fccret, and 

to 



Mr yondthan Edwards. 25 

' tcTfnend much time in religious talk with other boys, and 
ufed to meet with them topray together. I experienc- 
ed I know not what kind of aelight in reh'gion. ^ My 
rfiind was much engaged in it, and had much felf-righte- 
0U8 pleafure,-and it was my delight to atbotind in relig- 
ious duties, i, with fome of my fchool -mates joined 
together, and built a booth in a fwattip, in a very fe- 
cret and retired place, for a place of prayer. And be- 
fides, I had particular fecrer places of my own in the 
woods, where I ufed to retire by myTelf ; and ufed to 
be from time to time much attefted. My affeftion* 
f^(im€ldto be lively and eafily moved, and I feemed to 
be in rtyefenent when T engaged in teligious duties. 
And I am ready to think, many are deceived with fuch 
2fffeftions, and fuch a'kind of ddight, ais I then had in 
religion, and miftake it for grace. 

" But, in procefs of time,tny tonvJSions and affec- 
tions wore off, and 1 entirely loft ail thofe affeftions 
and delights, and left c?ff fecret prayer, at leaft as to any 
conftant pferfortnance of it, and returned like a dog to 
his vomit, and went On in Ways of fin. 

" Indeed I ^was at fometimes very uneafy, efpecially 
towards the latter part of the time of my , being at col- 
lege, till it jjleiafed God, in m5r'4aft year at college, at a 
time* when I wars in the midft of many uneafy thoughts 
about the ftateof ftiy foul, to feize me with a pleunfy ; 
in which He brought me nigh to the grave, and Qiook 
me over the pit of hell. 

" But'yet it was not long after yiy recovery, before 
I fell again into my old ways of fin. But God would 
«ot futfer me to go on with any quietnefs, but I had 
great and violent inward ftruggles ; until after many 
oonflifts with wicked inclinations, and repeated refolu- 
tions, and Ijonds that I laid myfelf under by a kind of 
vows to God, I was brought wholly to break off all for- 
mer wicked ways, and all ways of known outward fin, 
and to apply myfelf to feek my falvation, and pra^Ufe 
the duties of religion ; but without that kind of affection 
and delight that I had formerly experienced. My con- 
D cern 



fi6 TkeLiJeofthtMevertnd 

cern now wrought more.by inward ftruggles and con- 
fli61:s, and felf-refleftions. J made feeking my falva- 
tion the main bufinefs of my life. /Butyet it feems'to 
me, I fought after a miferable manner, which has made 
me fometimes fince to qti^llio^, whether ever it iffued 
in that which was faving,; . being ready to doubt, whe- 
ther fuch miferable feeking was ever fuceeeded. But 
yet I was brou^t to feek Calvation in a manner that I 
never was before. -I felt a fpirit to part with all thin^ 
in the worldibr ja^intereJB: inOhrift. My concern con- 
tinned and prevaittd, with many exercifing thoughts 
and inward llrtsggles ; tut yet it never feemed to be 
proper to expreSmy concern that I had by the name 
of terror. 

•* From my childhood up, my mind had been wont to 
be full of objeflibns againfl the do3:rineof God's Tov- 
ereignty, in chooGng.whom he would to. eternal life, 
.and rejefting whom he pleafed, leaving th^m eternally 
to perifli, and be everlaftingly tormeflted in hell. It 
ufed to appear like a horrible do^rine to me. But 
I remember the time very well, when I feemed to be 
convinced, and fully fati^fied^ as to this fovereignty of 
-God, and his juilice in thu&eternalJy drfpofmgof men, 
according to his fovereign pleafure. But never could 
give an account, how, or by what means, I was thus 
convinced ; not in the leafi imagining, in the timie of 
it, nor a long time after, that there was any extraordin- 
ary influence of God's Spirit in it ; but only that now 
I faw further, and. my -reafon apprehended the jqfticc 
and reafonablenefs ot it. However, my mind refted" 
in it, and it put an end to all thofe cavils and objeftions- 
that had till, then abode with me all the preceding part 
of my life. And there has been a wonderful alteration 
in my mind, with refpeft to the doSrine of- God's fov- 
1^ creignty, from that day to this, fo that I fcarce ever 
have found fo much as the rifingof an objeQionagainft- 
1 God's. fovereignty, in the moft abfolute tenfe, infliow- 
I ing mercy to whom he will Ihow mercy, and harden- 
ing and eternally damning whom he will. God'-s 

abfolute 



Mr Jonathan Edwards, 27 

aiJfoIute fovereignty and juftice, with refpeft to faha- 
tion and damnation, is what n>y mind»feems to reft af- 
fured of, as much as of any thing that I fee with my 
eyes ; at leaft it is foat times. But Thave often times 
fince that firft conviftion, had quite another kind of 
fenfe of God*s fovereignty than I bad then. I hav^ of- 
ten fince, not only had Gonvifiion, hut 2i delightful con- 
ViSion. The doft tine of God's fovereignty has very 
often appeared, an exceeding pleafant,'bright, andfweet 
doftrine to me : and abfolute fovereignty is what I love 
to afcribe to God;- But my firft conyiftion was not 
with this. ' — ' 

•* The firft that I remember that" ever I found any 
thing of that fort of inward, fweet delight in God and di- 
vine th ings, that I hav6 lived much inftnce, was on read- 
iogthofe words; 1 Tim. i. 17. Now unto the King 
eternal^ immortal^ inviJibU^ the only wife God, be' 
honour and glo^ry for ever^ and ever. Amen. As I 
read the words, there came into my foul, and was as it 
were dififufed through it, a fenfe of the glory of the 
Divine Being, a new fenfe, quite different from any 
thing I ever experienced before. Never any words of 
fcripture feemed to me as thefe words did. I thought 
with myfelf, how excellent a Being that was, and how 
happy I (hould be if I might enjoy that God, and be 
wrapt up to God in heaven, and be a^ it were f wall ow- 
ed up in him» I kept faying, and as it were finging 
over thefe words of fcripture to myfelf ; and went to 
prayer, to pray to God that I might enjoy him, and 
prayed in a manner quite different from what I ufed to 
do, with a new fort of affeflion. Biit itnever came in- 
to my thought, that there was any thing fpiritual, or of 
a faving nature in this. 

" From about that time, I began to have a new kind 
of apprehenfions and ideas of Chrift, and the work of 
redemption, and the glorious way of falvation by him. 
I had an inward, fweet fenfe of thefe things, that at 
times came into my heart ; and my foul was led away 
in pleafant views and contemplations of them. And 

my 



s8 TJu Lift of the. River end * 

my mind-was greatly engaged rtofpend my time in read- 
ing and meditating onChri{l',.axMi the beauty and ex* 
cellency of his perfon, and the lovely way offal vation 
by free grace in him* I found no books fo delightful 
to me as thofe that treated ofthefe fuj^fts. .: Thofe 
words^ Gant. ii. i. ufcd to be abundanUy with me, / 
anu the Rofe of , Sharon^ and tfu Lilyof the valley ^^ 
ThjB wx)rds feemed to me, fweetly to reprefent the love- 
linefs and.beauty of JefusGhrift.- And the. wiiole book 
of Canticles ufed to be pleafant to me ; and I ufed to 
be muclijn reading it about thataime; and found, from 
time to time, an inward fweetnefs, that ufed, as it were, 
to carry me away in my contemplations j.: in what I . 
know nothow. toexprefk otherwile, .than by a calm, 
fweet abftraftion of foul from all the concerns of this 
world ;. and a kind of vifion, or fixed ideas and imag- 
inatiqn*, of being alone in the mountains, or fome foli- 
'tary wildernefs, far from all mankind, fweetly conver- 
fing.withCUrift, and wrapt and fwallowed up in God» 
Thefenfe I had of divine things, would often of afud- 
den, as it were, kindk up aJweet btwuingin my heart ; 
an ardour of ray foul, that I know not how to exprefs. 

** Not long after I firil began to experiemie thefe 
things, I gave an account to my father of fome things 
that had pafTed in my mind. . I was- pretty much affeft- 
ed by the cliCcourfe.we had together ; and when the dif- 
courfe was- ended, Lwalked abroad alone-, in a folitary 
place in my father's ^allure, for contemplation. And 
as I was walking ther«, and looked up on the fky and 
clouds, there came into. my mind, fo fweet a fenfe. of 
the glorious majefly and graceof God, that licnow not 
how to exprefs. — I feemed to fee them both in a fweet 
conjunftion : majefty and meeknefs joined together. : 
it was a fweet and gentle, and holy- majefty ; and alfo a 
majeftic meeknefs ; ari awful fweetnefs;, a high, and 
great, and holy gentlenefs. 

** After this my fenfe of divine things gradually in- 
creafed, and became more and more lively^, and had 
pjore of that in^^'ard fweetnefs. The appearanci^ of 

every 



M)r y-oTiathan Edmards^. 29 

every thing was altered; there feemed to he, as it were* 
a calm, fweet caft, or appearance of 'divme glory, in 
altnoft every thing. God's excellency, his wifdom, his- 
purity and love, feemed to appear in every thing; in 
the fun, Hioon, and ftars ; in the clouds, and blue fky ; 
in the grafs, flowers, trees ; inihe water, and all na. 
ture ; which ufed greatly to fix my mind. I often ufed 
to fit and view the moon for a long time ; and fo in the 
day-time, fpent much time in viewing the* clouds and 
(ky, to behold*ihe fweet glory^of God in-thefethings-; in 
the 'mean time fingingtorth, with a lowvoice; my con- 
templations of the Creator and Kfedeemer. And fcarce 
any thing, amoug all the works of nature, was fo fweet 
to me as thunder and lightning : formerly; nothing had ' 
been fo terrible to me. I tifed to be a perfon uncom- 
monlyterrified^ith thunder, and it ufed to ftrike me'with '■ 
terror when Ffaw a thtinder-ftorm rifing. But now^, 
on ihe contrary; it rejoiced me.* f felt God at the firft ' 
appearance of a thunder^ffdrm ; and ufed to take the ' 
opportunity, at fuch times, to fix myfelf to view the 
clouds, and feethe Kghtnings play; and hear themajefiic 
and awful voice of God's thunder, which often times '- 
was exceeding entertaining, leading me to fweet con- 
templations of my great and glorious God ; and while ' 
Iviewed, uCtd'tofpend my time, as it always feemed • 
iKitural^o me, to -ling or chant forth my meditations ; 
to fpeak'isy thoughts in foHloquies, and fpeak with a^^ 
finging voice;*. 

*• I felt then a great (atisfaflion as to my good eftate ; 
biit-that-did not content me. I had vehement longings 
of foul^ after God and Chriil, and after more holincts, . 
wiierewitli my ♦heart feemed to be full, and read v to ' 
break ; which-often brought to my mind the worcis of 
the Pfalmift, Pfal. cxix. 28. My foul breaActh Jor 
the longing it hatk. 1 often felt a mourning and la- 
raenting in my heart, that V had not turned to God 
fooner, that I might have had nwre time to grow in 
grace. My nxind was greatly fi-xed on divine things ; 
I was almoll perpetually in the contemplation of them. 
I> 2 Spent 



30 - The Life of the: Reverend 

Spent moll of my time in thinking of divine things, 
year after year ; and ufed to fpend abundance of my 
time in walking alone in the woods, and folitary places, 
for meditation, foliloquy, and prayer, and converfe 
with God: and it was al way s my manner at fuch times to 
fing forth my contemplations ; and was almoll con- 
ftantly in ejaculatory prayer wherever I was. Prayer 
feemed to be natural to me, as the breath by which the 
inward burnings of my heart had vent. 

" The delights which I now felt in things of religion; 
were of an exceeding different kind from thofe Tore- 
mentioned, that 1 had when I was a boy. They were 
totally of another kind ; and what I then had no more 
notion or idea of, than one bom blind has of pleafant 
and beautiful colours*. They were o£ a more inward, 
pure, fouUanimating, and refrelhing nature. Thofe 
tormer delights never reached the heart, and did not a- 
ri fe from any fight of the divine excellency of the things- 
of God, or any tafte of the foul-fatisfying and life-giv- 
ing good there is in them; 

" My fenfe of divine things feemed gradually to in* 
creale, until I went to preach at New-^York,. which was 
about a. year and a half after they began. While 1 was^ 
there, I felt them very fenfibly, in a muck higher de- 
gree than I had done before* My longing*^ after God 
and holinefs were much increafed. Pure and humble, 
holy and heavenly Chriftianity, appeared exceeding 
amiable to me. I felt in me a burning defirc to be in 
every thing a complete Chriftian ; and conformed to the 
blefied image of Ghrift : and that I might live in all 
things, according to the pure, fwect, and bleffed rules 
of the gofpel. I had an eager thirfting alter progrefs in 
thefe things. My longings after it, put me upon pur- 
fuing and prefliog after them. It was my continual 
ftrife day and night, and confiant inquiry, how I (hould 
be more holy, and live more hoKlyrand more becoming 
a child of God and difciple of Chrift. I fought an in- 
creafe of grace and holinefs, and that I might live an 
holy life, with vaflly more earnellnefs than ever I fought 
ace, before I had it. I ufed to be continually exam- 
ining 



Mr Jonathan Edwards. 3* 

filing my felf, and ftud)^iog and contriving for Hkefy 
ways and means, bow I fhould live holjly, with far 
greater diligence and earneftnefs than ever I purfued 
any thing in my Hfcy but with too great a dependence 
on my own ffirength ;. which afterwards proved a great 
damage to me» . My experience had not then taught me,, 
as it has done fince, my extreme feeblenefs andampo- 
tence, every manner of way ; and the innumerable and 
bottomlefs depths of fecret corruption and deoeit that/ 
there was in my heart, ' However, I went on with my j 
eager purfuita&er more, holinefs^. and fwe^-conformity.> 
to Chrift,, 

" The heaven Ldefired was alieaven of holinefs ; to> 
be with God, and to fpend my eternity in divine love^, 
and holy communion with Ghrift; My mind was very 
much taken up w:ith contemplations on heaven, and the 
enjoyments of thofe there ;. and living there in perfeft 
holinefs, humility, and love^ And it ufed at that time 
to appear a g<eat part of the bappinefs of heaven, that 
there the faints could exprefs their love to Chrift. It 
appeared to mea great clo^,jind hindrance, and burden 
to me, that what I felt within, I could not exprefs to 
God, and give vent to, as I delired*- The inward ar- 
dour of my foul, feemed to be hindred and pont up, and 
could not Ireely flame out as it would^ I ufed often to^ 
think, how in heavep,thi8 fweet principle fhould freely 
and fully vent and exprefs itfelf* .Heaven appear<;d to> 
me exceeding delightful as a world o£ love. It ap« 
peared to me, that all happiuefsconfifted in living ia. 
pure, bumble, heavenly,, divine love,. 

" I remember the thoughts I ufed then to have of 
hoIinefs» I remember I then faid fometimes to my felf, 
I do certainly know that I love holinefs, fuch as the 
gofpel prefcribes. It appeared to me, there was noth- 
ing in it but what was ravifiiingly lovely. It appeared 
to roe, to be the high^ft beauty and amiablenefs, above, 
all other beauties, that it was' ?i divine beauty, £ar purer 
than any thing here upon earth, and that every thing elfe . 
was like mire, filth, and defilement, in coraparifpn of it*.. 

♦* HoUnefs, 



3»- Tke Life of Ihe Revet entt 

'- ** Holinefe, as I then wrote down fome of my con- 
templations onity appeared to me to be of a fweet, plea- 
fant, charming; ferene, calm nature. It feemed to me,., 
it brought an inexpreflible purity; brightrtefs,-peacefuU 
nefs, and ravifliment to the foul $ and that- it-made the 
foul like a fieldor garden of God, with all manner of ^ 
pjeafant flowers ; that is all pleafant^ delightful,: amd^^ 
undlfturbed ; enjoying a fwecl^ calm, and the gently 
vivifying beams of the fun.'. Thefoul ©f a true Chrif- 
tian, as I then wrote? my meditations j appeared likefuch • 
aJittle white flower, as we fee inthe^ipring^f theyear, 
low, and humble on the ground, opening its bofom to-- 
) receive the pleafant -b^ams of-the fun'sr glory ; rejoice- 
ing as it were in a calm rapture j diiFufing around a-' 
fweet fragrancy ; Handing peacefully and lovingly, in ♦ 
the mid fti of ^ther flowers round abbirt-; :aU4n like man- 
ner opening their bofoms, to drink in the light oi the fun... . 
^ *' Therewasne part of creature-hoUnefsv that I then, 
and at other times; had fogrealf afenfe of eh^ lovdinef* 
of, as humilityj brokennefs of "heart- amd poverty of' 
fpirit : and there 'was nofhing that I had fuch a fpirit - 
to long for. My heart-, as it were; panted after this, 
to lie low before God, and in the duft ; that I might* 
ht nothings and that God might be-all ; that* I might:* 
become as a little cYvMv. 

••While I was there at Nfw-Ybrk, I fometimes was* 
much affefted with refleflionson my paft life, confider- 
ing how late it was before I began to be truly religious,, 
and how wickedly I had lilrcd till then ; and once fo* 
as to weep abundantly, and for a confidei^abkraime to- 
gether. 

•• On J'^w. i2i 1722*3, I made afbTemndedioatioir* 
€jf myfelt to God, and wrote it down ; giving up my- 
felf and all that I had to God, to be for the ftiture in no- 
rcfpecl my own, to att as one that had no right to him- 
felt, in any refpefh And folemnly vowed-to tajce God* 
for ray whole portion and felicity, looking on nothing- 
cife as any part of my happinefs, nor aQIng a& if it were,, 
and his law for the conftant rule of my obedience ; 

engaging 



Mr Jonathan Edxbards, ' j^\ 

ertgajing to fight with all my might againft the worlds 
thefleft, and the devil,. to the end ot my life. Biit 
have'reafon to be infinitely humbled^ whdn I confider, . 
how much I have failed of anfwering my obligation. 

**^i-had then abundance of fweet religious converfa- 
tion in the family where I lived, with Mr John Smithy . 
and his pious mother.: My heart was knit in afFeSion 
to thofc, in whom wcre^ appearances of true piety; 
and I could bear the thoughts ot tio other companions, 
biit'fuch as wereholy^ and the difciples of the bleffed 
Jefus. 

*• 1 had great longings f6r the advancement of Chrift's 
kingdom in the world. My facred prayer ufed to be in 
great part taken up in praying for it. If I heard the 
l^afi: hint of any thing that happened in any part of^the 
• world, that'^appeared to me,ii^ forae refpefct or other, to 
have a favourable a^eft on the intereft of Chrilf's 
kingdom, ray foul eagerly catched at it ; and it woutd 
much animate and refrerfi me. I ufed'to be earneft to 
read public news-letters, mainly for that end ; to fee 
if I could not find.foroe news favourable to the intereft. 
of religion in the world, 

**^*I very frcqjxently ufed to retire into a foHtary 
place, on the banks, of Hudfon's River, at fonne diu 
tance fronr the city, for contemplation on divine things, 
and fecret converfe with God ; and had many fweet 
hours there. Sometimes Mr Smith and I walked there 
together, to- converfe. of the things of God ; and onr 
converfation ufed much to turn on the advancement 
of Chrifl's kingdom in the world, ancl the glprions 
things that God would accomplifh for his clmrchin 
the latter days. 

'* I had then, and at other times, the greatel! delight 
in the holy fcriplures, of any book whatfoever. Of- 
tentimes in reading it, every word feemed to touch my 
heart. I felt a harmony between fomething in my 
heart, and thofc fweet and powerful words. I feemed 
often to fee fo much light exhibited by every fentenoe^ 
and.'fuch ^ a .refreflung ravilhing food communicated^ 

that.. 



g4 ' Tlie Lift of tht Reverted' 

that I could not get along in reading. Ufed;oftentlmes^ 
to dwell long on one fentence^to fee the wonders con- 
tained in it ; . and yet aknoft every fentence feemed to 
be full of wonders. 

** I came away from New-York in the month of 
April 1723, and had a moft bitter parting with Madam 
Smith an4 her fon* , My heart feemed to lirik within 
me, at leaving the family and city where I had enjoy ^ 
ed fo many fweet and pleafant days. I went from 
New- York to Wcather&field by water. As I failed 
away, I kept fight of the city as long as I could ; and 
when I was out of fight of it, it would affeft me much 
to look that way, with a kind of melancholy mixed with 
fweetnefs. However, that night, after this forrowful 
parting, I was greatly comforted in God at Weftcbefter, 
where we went a&ore to lodge ; ,aad had a pleafant- 
time of it all the voyage 4o Saybrook* It was fweet to 
me to think of meeting dear Chriftian-sinheava:!, where • 
we Jfapuld nev^ part more* - At Saybrook we went 

. afliore to Ipdge Qn Saturday, 'and there kept Sabbath ; 
ivh^pe I had a. fwieet aiid refreflring feafon, walking a- 
lone in the fields. - 

•* After I ^am$ home fo Windfor, remained much 

. in a like frame of mind its I had been in at New -York, . 
but only fometime* felt my heart ready to fink with 
the thoughts of my friends at New -York. And my.re- 
fuge and fupport was in contemplations on the heaven- 
ly ftate ;,as I lihdr in my Diary of May 1. 1723. It was 
my comfort, to think ot that ftate, where there is fulnefs 
of joy; where reigns heavenly, fweet, calm, and de- 
lightful love, without alloy ; wliere there are cotinually 
the dearefi^expreffions of this love ; wliere is the enjoy- 
ment of the perfohs loved, without ever parting ; where 
thefe perfons that appear fo lovely in this world, will 
really be inexpreffibly mbre lovely, and full of love to^ 
us. And how fweetly will the mutual lovei45 join to- 
^Tier to fing the praifes- of God and the Lamb 1 How 
ftill will it fill us with joy to think that this enjoyment, 
thefe fweet exercifes, will never ceafe or come to an 
end, but wilUaft to all etenity ! *• Continued 



3fr Jonathan Edzoar'ds. 35 

•** Continued much in the hxfi^ frame in the genc?fal 
that I had been in at New-York, till I went to New- 
Haven, to live there as Tutor of the College; having 
one fpecial feafon of uncommon fweetnefs ; {particular- 
ly once at Bolton, in a journey frcMn Bollon, walkifig 
•out alone in the fields. After I went to New-Haven 
I funk in religion ; my mind being diverted from my- 
eager and violent purfuits after holinefs, by fome aff^ra> 
that greatly perplexed aud diftra0:ed my mind. 

" In Sep, 172^5, was taken ill at 'New-Haven ; and 
endeavouring to go home to Windfor, w^s fo ill at 
the North-Village that I could go no further ; where 
I layfick for about a quarter ofayear. And, in thtsi 
ficknefs God was pleafed to vifit me again with the' 
fweet influences- of hia Spirit, My mind^wa&grejitly 
ehgage?d there on divine, pleafant contemplations, and- 
longings of foul. I obferved that thofe who watchfed 
with me, wouM often be looking o»t for the morning,' 
and feemed to wiih for it ; which fcrought' to my mind 
thofe words of the Pfalmift, 'which my foul with fweet- 
nefs made its own language. My foul-waitethfor the 
J^ord^ nu)re than they ik/it watch ^or the morning : 
I fay, more than they that watch for the morning* 
And when the light 01 the morning <:ame, and the beatrnfr 
of the fun came in at the windows, it refreihcd my foul 
-from one morning to another. 3t feemed to me to be 
fome image of theifweet light of God's glory. 

** I remember, about that time^ I ufed greatly to long 
for the c onverfion of fome that I was concerned with. 
It feemed tome,^ I could gladly honour them, and , with 
delight be a fervant to them, and lie at their feet, if they 
were but truly holy. 

"But, fome time after this, I wasagaiti greatly di- 
verted in my mind, with fome temporal concerns, that 
exceedingly took up my thoughts, greatly to the wounds- 
ing of my foul ; and went on through various exercifes,t 
that it would be tedious to relate, that gave « me much 
ffiore experience of my own heart than everlhad before. 

. *• Siuce- ' 



«8 The Life of the^:Rever.end 

thing, 1 Have lotted upon itall the way as I read. Arfft 
niy mind has been much entertained and delighted with 
the fcripture-promifes and prophecies of the future glo- 
rious advancement of Chrift's kingdom on earth. 

"I have foraetimes had afenfeof the excellent ful- 
nefs of Chrift, and his meetnefs and fuitablenefs as a 
Saviour ; whereby he has,appeare4 to me far above all, 
the chief of ten thoufands ; and his blood and atone- 
ment has appeared fweet, and his righteoufnefs fweet ; 
which is always accompanied with an ardency of fpir- 
itj and inward ftrugglingfi, and breathings, groanings^ 
that cannot be uttered,, to be. emptied of myfelf, and 
f wallowed up in ChriiL 

** Once, as I rode out into the. woods for my health, 
Bww^ 1737, and having lighted from my horfe in a re- 
tired place, as my maijn^r commonly has been^ to walk 
for divine contemplation apd prayer, I had a view, that 
for me was extraordinary, pf the glory of the Son of 
God, as Mediator between^ God and man; and his 
wonderful, great, full, pure,and fweet grace, and love, 
and meek, and gentlexondefcenfion- This grace, that 
appeared to m^ fo calm and fweet, appeared great above 
the heavens. The perfon otCbrili appeared ineffably 
excellent, with an excellency great enough to f wallo.w 
up all thought and conception, which continued, as near 
as I can judge, about an hour, ,, which kept me, the 
greater part of the time, in a flood of tears, and weeping 
aloud. I felt withal, an ardency of foiil to be,*what-I 
f konw not otherwifehow to exprefs, than to be emptied 
t and annihilated; to lie in the duft, and to be full of 
1 Chrift alone; to love him with a holy and pure love; 
\ to truft in him ; to- live upon him ; to ferve and follow 
him, and to be totally wrapt up in the fulnefs of Chrift ; 
and to be perfeQly fanftified and made pure with a di- 
vine and heavenly purity. I have feveral other times 
had views vejry much of the fame nature, and that have 
had the fame effefts. 

** I have* many times had a fenfe of the glory of the 
Third perfon in the Trinity, in his^Dfiice of SanSifier, 



Jfefr Jonathan Edwards, 39 

in his holy operations, conftnunicating divine light and 
life to the foul. God, in the cpramunications of his 
Ho/y Spirit, has appeared as an infinite fountain of di- 
vine glory and fweetnefs, being ftrll and fufficientto fill 
arid fatisfy the foul ^pouring forth itfelf in fweet com- 
municatious, like the fun in its glory, fweetly and plea- 
fantly diffufing li^ht and life. 

** I have fometimes had aa aifefting fenfe of the ex- 
cellency of the word of God, as a word of life ; as the 
light ot'life; a Tweet, excellent, life-giving word ; ac- 
companied witfia thirfting after that word, that it might 
dwell richly in my heart. • 

** I have often, fiiice I lived in* this town, had very 
affefiing v'leMi^ of ray.ownfinfulnefsandvilenefs, very 
frequently fo as to hold me in a kind of loud weeping, 
fomedmes for a confiderable time together, fo that I 
liave often been forced to fhut my felf up. V I have had a 
vaftly greater fenfe of ray own wickednefs, and the bad- 
nefs of my heart fincemy' converfion than ever I had 
before. - It; has often appearfed to me, that if Godfliould 
mark iniquity stgainftme, I fliould appear the very worft 
of alUmankiud ; of all that have been fi nee the begin- 
ning of the world to this time, and that I fliould have 
h^ tar the loweil place in hell. When others, that have 
come to talk with ine about their foul-concerns, have 
exprefledthe fenfe they have had of their own wick- 
ednefs, by laying that it feeraed to them that they were 
as bad as the devil himfelf, I thought their expreffions 
feeraed exceeding faint and feeble' to reprefent toy 
wickednefs.. I thought I fhould wonder that they fliould 
content thexnfelves with fuch expreflions as thefe,*if I 
had any reafon to imagine that their ftn bore any pro- 
portion to mine. It feemed to me, I fliould wonder at 
myfelf, if I fliould exprefs my wickednefs in fuch fee- 
ble terms as they did. 

*• My wickednefs, as I am in myfelf, has long ap- 
peared to me perfeflly ineffable, and infinitely fwallow- 
mg up all thought and imagination, like an infinite de- 
luge, or infinite mountains over my head. I know not 

how . 



4P The Lift oftk^jRivcrtTtd 1 

how-to exprefs better what my^fiiis^appearto me to be/ 
than by heaping infinite upoQ- infinite, and multiplying 
infinite by infinite. I ^o about, vcry-often^ for this ma- 
ny years, with thefe.exprefGbns in my mmdand in my 
mouth, '* Infinit&upon infinite-^Infinite upon infi-i 
" nite !" When I Jook into my heart and take a view 
of my wickednefs, it looks likeaa abyfs infinitely deep* 
cr than heff. And it appears to rae, that, were it not 
for free grace, ex alted^and raifed^up to the infinite height 
of all thc^ fulnefs and glory of the- great Jehovarfi, and 
the. arm of his power, and grace ftretched i'orth in all 
the majelly of his power, and in all the glory of his fo* 
vercignty, I^ihould appear fun t down in my-fins infi- 
nitdy; below hell it fell, far beyond- fi^t of every thing-, 
but the piercing eye of God's grace, tbatcan pierce even 
down to fueh adepth,andiothebottomoffuchanabyfs» 

** And yet I am not in the leaft^ inclined to think*,* 
th^t I have a greater convi3ton of fin than ordinary 4 It 
fecms to me, my conviftion of fin is exceeding fmaU 
and faintt^ . It appears to me enough to^amaze me, that 
I h&ve no more lenfe of my fiin. I^k^ow certainly, 
that I have very little fenfeof my fiofulriefs. That ray 
fins appear to me fo great, do iiot feem to me to be, be- 
caufe I have fo much more conviQionof fin than other 
Ghriftians, but becaufe I am fo much y^orki and have 
fo much, more wick^dnefs to be convinced of. When 
I have had thefe turns of weeping and crying for my 
fiinSi I thought I knew in the time o£it, that mjr^epent^ 
ance was nothingto my fin. - 

** I have greatly longed of late, for a broken heart, 
and to lie low before God. Atid when laiked forhu- 
mility^ofGod,^ I cannot- bearahe thougl^iits of being no 
more humble ithan-other Giiriftiaas. It feeras to me, 
that though their degrees of humility* may Ae fuitable 
for them, yet it would be a vile felf-exaltationin me n»t 
to be the Icfweft. in humility of all mankind.' Others 
fpeak of their lo^gingto^5e humbled totheduft. Though 
that may be a proper expreflion for them, I always 
think for^myfel^.that' Lought to behumbleddowabe. 
" low 



Mf Jonathan Edwards. 41 

lour hell. 'Tis an expreffion that has long been natii- 
ral for me to ufe in prayer to God. I ought to lie in- 
finitely low before God. 

" It is affefting to me to think how ignorant I was, 
when I was a ydungXJhriftian, of the bottdmlefs, infi- 
nite depths of wickednefs, pride, hypocrify, and de- 
ceit, leit in my heart. 

" I have vaftly a greater fenfe of my univerfal, ex- 
ceeding dependence on God's graceand llretigth, arid 
mere good pleafure of late, than I ufcd formferly to 
have, and have experienced more of an abhorrence of 
my own righteouTnefs. The thought of any comfort or 
joy aridng in me on any- confideration, or refleftion on 
niy own amiablenefs, or any of my performances, or ex- 
perience?, or any goodnefs of hearty or life, is naufeous 
and deteftable to me/ And yet I am greatly affliCled 
with a proud^nd felf-righteous fpirit, much more fen- 
fibly than I ufed to be formerly. I fee that ferpent 
rifing and putting forth its head continually, every/ 
where, ail around me. 

" Though it feems to liie, that, in fome/refpefts, I 
was a far bertter Chriftian for two or three years after 
my firft converfion, cHah I am now, and lived in a more 
coflflant delij^ht and pleafure; yet, of late years, I have 
had a more fiill arid conftant fenfe of the abfolute fo- 
vettigiity of God, and a delight in that fovereignty; 
and have had mdre of a ferife of the glory of Chrift, as 
a Mediator, as revealed iii the gofpel. On one Satur- 
dzy-night^ in partic^alar, had a partietilar difcovery of 
the excellency of the gofpel ot Chrift above all other 
c/oSrines, fothat I could not but fay to myfelf,'** Tlifs 
"is my chofen light, my chofen doftrine:*' and of 
Chrift, •• This is my chofen Prophet." It appeared to 
me to be fweet, beyond all expreffion, to follow Chrift*, 
and to be taught, and enlightened, and inftrufted by 
him ; to learn of him, and live to him. 

*' Atiather Saturday-night, Jan. 1738-9, had fuch a 
fenfe how fweet and bleffed a thing it was to walk in 
the way of duty,- to do that which was right and meet 
E 2 to 



^2 The Life afthe Rtvermd 

to be done, and agreeable to the holy mini of God, that 
it caufed me to break forth into a kind of a loud weep- 
ing, which held rae fome time, fo that I was forced to 
fhut myfelf up and faften the doors. I could not but 
as it were cry out, ** How happy are they which do 
** that which is right in the fight of God ! They are 
'* ble fled Indeed, they are the happy ones!" I had at 
the fame time a very affeSing fenle how meet, and fyit- 
able it was that God fliould govern the world^and or- 
der all things according to his own pleafure ; and I re- 
joiced in it, that God reigned, and that his will was 
done. * 



P A R T III. 

Containing a History of his Li¥E, Jrom his En^ 
tering on the Work, of the Ministry unto his 
Death. 



Section I, 
His General Manner of Life* 

MR Edwards made a fecret of his private devo- 
tion, and therefore it cannot be particularly 
known ; though there is much evidence that he was 
punfclual, conftant, ^and frequent in fecret prayer, 
and often kept days of falling and prayer in fecret, and 
fet apart time for ferious devout meditations on fpirit- 
ual and eternal things, as part of his religious exercife 
in fecret. It appears by Hi* Diary, that in his youth 
he determined to attend fecret prayer more than twice 
a-day, when circumftances would allow. He was, fo 
far as can be known, much on his knees in fecret, and 
in devout reading God's word and meditation upon it. 
And his conftant, folemn converfe with God in tbefe 
exe^jcifes of fecret religion made his face, as it were, 

to 



' Mr Jmatkan Edwarfh. - 43 * 

to (Kine befdre others. Hi& appearance, his counte- 
nance^ words,-and whole demeanour, (though without 
any thing of afFefted grimace and four -aufterity,) was 
attended with a ferioufnefs,' gravity/ ahd folemnity, 
which was the natural, genuine indication, and expref- 
fibn of a deep, abiding fenfe of divine things on his 
mind, and of his living conftaritly in the fear of God. 

Agreeable to his Refolutions, he was very careful 
and abftemious in eating and drinking, as doubtlefs it 
was- neceflary fo great a ftudent,' and a perfon of fo 
delicate and tender a bodily make as he was, fhould be, 
in order to be comfortable and ufeful. When he had, 
by careful obfcrvation, found what kind and what 
quantity. o£ diet belt fuited his conftitution, and ren- 
dered him moft fit to purfue his work, he^ was very 
ilria and exa6l in complying with it ; and in this re- 
fpeft lived by rule ; and iierein conllantly praftifed 
^rreat felf-denial, which he alfo did in his conftant ear- 
ly rifing- in order to redeem time for his ftudy. He 
ufed himfelf to rife by four, or between fpur and five in 
the morning. * 

Though he was of a tender and delicate conftitution, 
yet few Undents are capable of clofe application more 
hours in a day than he; He commonly fpent thirteen 
hours every day* in his ftudy. His moll ufual diverfion, 
in fummer,-was riding on horfeback and walking. He 
would commonly, unlefs diverted by company, ride 
two or three miles after dinner to fo me lonely grove, 
where he would difmount and walk a while. At which 
times he generally carried his p^n and ink with him, to 
note any thought that fliould be fuggefted, which he 
chofe to retain and purfue, as what promifed fome light 
on any important fubje6l. In the winter he was wont 
almoft daily to take an axe and chop wood moderately, 
for the fpace of half an hour or more. 

He had an uncommon thirft for knowledge ; in the 
puriuit of which he f pared no coft nor pains. He read 
all the books, efpecialiy books of divinity, that he could 
come at, from which he could hope to get any help iu 

his 



4f ^ The Life of the RevereYid 

his purfdit of knowledge. And in this, he confinrf 
- not himfelf to authors of any particular fe£l or denofh- 
iiiation ; yea, took tnuch pains to come at the books of 
the moft noted writers, who advance'a fcheme of di- 
vinity mod contrary to his own principles. But he 
ftudied the Bible more than alt other books, and more 
than moft other divines do. His uncommon acquaint, 
ance with the Bible appears in his fermons, and in moft 
of his publications : and his great pains: in ffiiidying it 
are manifeft in his manufcript notei upon it ; of which 
a more particular account may be given hereafter. He 
took his; religious- principles from the Bible, and not 
/ from any human fyfttm or body of divinity. Though 
1 his principles were Calvinijlic^ yet* he called no man 
/». father. He thought and judged for himfelf, an.d was 
/ truly very much of' an original' This is evident by 
' what he publiflied irt'his hfe-timt, and is yet more fd 
by his MSS.*M2tny \'olume^ of which he has left ; and 
the reader may expefl: a 'more ptrrticular account of 
th6m iri the fequel. F6r reading Vas not the only 
method he took to improve his mind ;. but he did this 
much by writing ; without whidi it is probable, no ftu- 
dent can make improvements to the hH\ advantage*. 
Agreeable to Refolution ii. he applied himfelf with 
all his mind to find out the truth : he fearched for un- 
derftanding and knowledge, as for filver, and digged 
for it, as for hid treafures; Every thought, on any 
fubjeft which appeared td him worth purfuing and prei- 
ferving, he purfued,'a$ far as' he then could, with his 
pen in his hand. Thus he was all'his days, like thebu<. 
fy bee, coUefting from every opening flower, and ftor- 
ing up a ftock of knowledge, which was indeed fweet 
to him, as the honey and the honey .comb. And as he 
advanced in years and in knowledge, his pen was more 
and more employed, and his manufcripts grew much 
fafter on his hands. 

He was thought by fome, who had but a flight ac- 
quaintance with him, to be ftiff and unfociable ; but 
this was owing to want of bcttcF acquaintance. H^ 

was 



Mr Jonathan Eclwards. • 4^' 

was not a man of many words indeed, and was fomev 
what referved among fl rangers, and thofe on whofe 
candour and friendfllip he did not kiiow he could rely". 
And this was probabiy owing to two thmgs * AVy?, the 
ftrift guard he fet over his^ tongue from his youth^ 
which appears by his Refolations, taking great cart 
never to ufeit in any way that might prove mifchiev* 
ousto any ; riGVttto fin urith his ttngti^ r nortoim- 
prove it m idhs?, trivial, and impertinei* talk, ^ which 
generally makes up a great part of the convcrfation af 
thofe who are full of'wordtf m alf companies; He was- 
fenfible, thitt' in the multitude of "wordii^ there wanteth 
not fin ; and therefore reffained his Kps, and habkuatcd 
hirafelf to think before h^ fjioke, and to propofe fome 
good end even -in all his words ; which fed niih to be 
above many* others, agreeab^e to St J^mes^s - advice, 
Jlow to fptak^ Secondly^ This was in part the efTcSt * 
of his bodily' conftitution^ He poffefied but a com., 
parative fmafl ftock of animal life : his animal fpirits 
were low, and he -had not flrength of lungs to fpare, 
that would bfe neceflary in^ orde^ to make him what 
would be called, an affable, facetious gentleman, in all 
companies.- They who have a great flow of animal 
fpirits, and To can fpeak with more eafe and lefs ex* 
pence, mayddubtleis lawfully praSife free converfa- 
tbn in all companies for a lower end, [t. g.* to pleafe ' 
and renderthemfelves acceptable,) than he^ who has • 
not fucha ftoek^to expend upon. It' becomes him to 
rcferve what he has for higher and more important fer- 
vice. Bcfides, the want o^ animal fpirits lays a man 
' under a natural inability to that freedom of converfa- 
tion at all^ times, and in whatever company he is^ which 
thofe of more life naturally go into ; and th6 greateft 
degree of fociable difpofition, humility, and benevo* 
lence, will not remove this obftacle. 

He was not forward to enter into any difpute among 
ftfiingcrs,. and in companies where were perfons of dif- 
ferent fentiments ; as he was fenfible that fuch difputes ^ 
are generally unprofitable, and often finful, and of bad 1 

confequence; . 



'46 The Life of the Reverend 

coiifequence ; and he thought he could difpute t6 the 
beft advantage with his pen in his hand : yet he was ' 
always free to give his feritimcrtts on any fubjeft pro- 
pofqd to hira, and remove any difficulties or objeflions 
offered by way of inquiry,- as lying in the way of what 
he looked upon to be the truth. But how ground lefs 
the imputation of y??^ and unfociablevf^s, his known 
and tried friends bell knew» They always found hira • 
eafy of accefs, kind and condefcending ; and though 
not talkative, yet affabk and free. 'Ariaongfuch whofe 
candour and friendfhip he had experienced he thrtew 
off the referve,and was^^moft ope« and free ; quite pa- 
tient of contradiftion, while the utmoil' oppofition was 
made to his fentiraents, that could be by any plau{ib[e 
arguments or objeQions; And; indeed, he was, on all - 
occafions, quite fociable and free with all who had any- 
fpecial bufinefs with him. 

In his conduft in his fa^nily; he praftifed that con- 
fcientious exa&itefs which was perfpicuous in all his 
Ways. He n^aijUaiHed a great eifeeni, and regard for 
his amiable an4 excellent Qonfort. Much of the ten- 
der and kind was exprefled in his co'nverfation with ' 
her, and conduft towards her* He was wopt frequent- 
. \y ta admit her into his ftady,' and converfe fceely with 
^her on matters of religion ; and he ufed commonly ta 
pray with her in his ftudy; at leaft once a-day, unlefs 
fomething extraordingry prevented. The tiipe in >vhich • 
this ufed to be commonly attended, W9S juft before go- 
. ing to bed, after prayers in the family/ As he rofe 
very early himfcHV he wa^ wont to have his family up 
in feafon in the morning * after whick, before the fam- 
ily entered on the bufinefs of the day, he attended on 
family prayers ; when a chapter in the Bible was read, 
commonly by candle-lrght in the winter ; upon which 
he afked his children queftions according to their age ^ 
and capacity ; and took occafion to explain fome paf- 
fages in it, or enforce any duty recomauended, &c, as 
be thought mofl proper. ^ 

He*' 



Mr. Jonathan Edwards* 4;?i 

^ "He was careful aud thorough in the government of 

I his children ; and, as a confequence of this, they rev- 
.^enced, efteemed, and loved him. He took fpecial 
. care to begin his government of them in feafon. When 
they firft difcovered any confiderable degree of will 
and ilubbornnefs, he^would. attend to them till he had 
thoroughly fubdued.theta and brought them to fubmit* 
. -And fuch prudent thorough dtfcipKne, exercifed with 
the greatcft calmnefs, and comnjonJy without ftriking 
a blow, being repeated once or twice, was generally 
fufficient for that child ; and effeftually eftablifhed his 
parental authority,. and produced, a cheerful obedience 

. ever after. 

He kept a watchful eye over his children, that he 

, m\^t admonifli them of xh&jirjl wropg ftep,'and di- 
re6l them in the riffht way. .He took opportunities to 
treat with them, in hisfludy, fingly and particularly, a- 
bout their own foul's concerns ; and to give them war- 
ning, exhortation, -aad direftion, as he iaw occafion. 
He took much pains to. iuftruft them in the principles 
of religion ; in which he made ufe of the AJfemhly's 
Shorter Catechifm : not merely by taking care that 
they learned it by heart, but by leading them into an 
underflanding of the doftrines therein taught, by afking 
them queftions on each anfwer,.and explaining it to them. 
His ttfual Hine to, attend this was oathe'evening before 
the Sabbath. And, as he believed that the Sabbath, or ho- 
ly time, began at fun-fet the evening before the day, he 
ordered his family to finiflx all iheir fecular bufinefs by 
that time, or before; .when they were all' called toge- 
ther, and a piC^iim was fuiSigand prayer attended, as an 
introduftion to the fanftifying the Sabbath. This c^ve 
and exaftnefs efFeftually prevented that intruding *on 
holy time, by attending. on fecular bufineft, too com- 
mon in families where the evening before the Sabbath 
is pretended to be obferved. ^ 

He was a great enemy to young people's unfeafona- 
b/c-company-keeping,and frolicking, as he looked up- 

OA it as a great means of corruping and ruining youth. 

^ , ' ^ And 



/^S The Life of the Reverend 

.And he thought the excafe^iany parents make fortbl- 
erating theii* childre-n in it, (viz. that it ia the cuftora, 
and others children pra6lice it, which renders it difii- 
CuU, and even impoffible to reftrain theirs,) was in-* 
fufficient arid frivolous ; and manifefted a ^rcat de- 
gree of ftupidity, on fuppofition the praftice was hurt- 
tul and pernicious to their fouls. And when fome of 
his children grew up he found no difficulty in reftrain. 
ing them from this pernicious praClice. ; but they 
cheerfully complied-with the .will of their parents here- 
in. He allowed not has. children to tre from home af- 
ter nine o'clock at night, when they went abroad to 
fee Cheir £j iends and companions ; neither were they 
allowed to fit Up much after that tiine, in his own houfe, 
when any came to make them a vifit. If any gentle- 
man defired acquaintance with his daughters, attcr hand- 
fomely introducirig himfelf, by properly confulting the 
parents, hCvWas allowed all proper oppoitunity for it, 
andaroom. and. fire, if needed.: but muft not intrude 
on the proper hours of reft and fleep, nor the religion 
and order of the family. 

He had a ftrift and inviolable regardtojuftice inaU 
his dealings with his neighbours, and was very careful 
to provide for things honeft in the fight of all mti\\ fo 
that fcarcely a man had any dealings with him, that was 
not confcious of his upri^htnefa. He appeared to have 
a facred regard to truth in his words, both im promifes 
and narrations, agreeable to his Refolutions. This 
doubtlefs wasone reafon why he was not fo full cif words 
as many are : No man Teared to rely on his veracity • 

He was cautious in chufing his intimate friends, and 
therefore had not many that might properly be called 
fuch ; but to them he fliewed himfelf friendly in a pe- 
culiar manner. He was indeed a faithful friend, and 
able above moft otliers to keep a fecret. To tliem he 
difcovered himfelf more than to others:; led them into 
his views and ends in his condu^ in particular inftaii- 
ccs ; -by which they had abundant evidence that he well 
underftood human nature, and that his general referv- 

edncfs, 



iMr Jonatkan Edzaards-^ 49 

edncfcj'aiid many particular itfftanceB of his conduft, 
which a firanger might impute to ignorance of men, 
were really owing to his uncommon knowledge of man- 
' kind. 

His converfation with his friends, was always favo* 
ry aad profitable : in this he was remarkable, and almoft 
• fingular.-Hi,-He was not wontto fpend his time with them 
Mn fcandal, evil-fpeaking, and back-biting, or in fooU 
ifh je-fting, idle chat, and telling ftories ; b»t his mouth 
was that of the juft, which briugeth forth wifdom, and 
his lips difperfeth knowledge. -His tongue was as the 
pen of a ready writer, while he converfed about im- 

fwtant, heavenly, divine. things, which his heart was fo 
all of, in fuch a natural and free manner, m to be moil 
entertaining and inftruSive ; fothat none of his friends, 
could enjoy his company without inftruclion and pro- 
fit, unlefe it was by their own fault. 

His great benev(^enc€ to mankind difcovcred ftfelf, 
among other ways, Try the uncommon regard he fhew- 
ed to liberality, and charity to- the poor and diftrefled. 
He was much in recommending this, both in bis pub., 
lie difcoorfes and private converfation. He often de- 
clared it to he his opinion, that profeffed Chriflians, in 
thefe days, are greatly deficient in this duty, and much 
more fo than in moft other parts of external Chriftian* 
ity. He often obferved how much this is fpoken of, 
recommended, and encouraged in the holy fcripture, 
efpeciaHy in the New-Teftament. And it was his o- 
piaion,that every partiuclar church ought, by freequent 
and liberal contributions, to maintain a public ftock, 
that might be ready for the poor and neceffitious mem- 
bers of that church.; and that the principal bufinefs of 
deacons is to take care of the poor in the faithful and 
judicious diftribution and improvement of the church's 
temporals lodged in their hands. And he did not con- 
teat him felf with only recommending charity to others, 
bat pr£Hfed it much himfelf ; though according to his 
Mailer's advice, he took great care to conceal his deeds 
ot charity; by which means, doubtlefs moft of hs 
F alms-deeds 



^0 Th€ Life of the Reverend 

alms-deeds will be unknown till the refurreflion, \VbSi 
if known, would prove him to be as great an inftanc^ 
of charity as any that can be produced in this age. 
This is not mere conjefture, but is evident many ways. 
He was forward to give oaall public x)cca(ions of char- 
ity ; though, when it could properly be done, he al. 
ways concealed the fum giveu. ; And feme inflances of 
his giving more privately have accidentally cpme to the 
knowledge ^' others, in which his liberality.3ppeared in 
a very extraordinary degrep. -Ope of the inftances was 
this : upon his hearing that a poor obfcure man, whom 
he never faw, or any of his kindred, was by an extra- 
ordinary bodily :difordcr, brought, to great, ilraits, he, 
unalked, gave a confiderable Jum to a friend to be de- 
livered to the dillreffed perfon ; having firft required a 
promife of him, that he would let neither theperfon who 
was the objett of his charity, nor any oneelle, know by 
whom it was given. This may ferve both as an inftiance 
of his extraordinary, charity, and gl Jbis great care to 
conceal it.* 

Mr Edwards had the-^moft univerfal charafler of^a 
good preacher of almoft any minifter in this age.. There 
were but few that heard him, who did not call him.a 
. good preacher,. however they inight diflike his religious 
principles, and be much offended at the fame truths whqn 
delivered by others ; andjnofl; admired him above all 
that ever they heard. - His eminency as a preacher feenjs 
to be owing to the following, things : 

Firjl^ The great pains he topk in c^jmpofinghis fer- 
mons, efpecialiy in the £ril part of his life. As by his 
early riling, and conftant attention to his ftudy, he had 
more time than mqft others ; fo.he fpent more time in 
making his feringns. He wrote moll ot his fermons all 
out, for neartwenty years after he firft began to preach ; 
though he did not wholly confine himfelf to his notes 
in his delivering them. 

Secondly^ 

* As both the giver, and the objeft of his charity |rc dead, and all the 
ends of the propofed fecrecy are anfwered, it is thought not inconfiftenJt 
with the above-mentioned, promife, to make known the fafl, as it is here 
related. 



Mr, jfhnatHan Edward's* ffl^ 

Secondly ^ His great acquaintance with divinity, 
Ftts itudy and-k-now ledge of the Bihle ; his extenfive 
and univerfal knowledge, and great clearnefs of thought, 
enabled him to handle every fubjeft with great judg- 
ment and propriety^ and to bring out of his treafury 
things new and oJd. Every fubje6l he handled was in- 
ftruttive, plain, entertaining, and profitable ; which 
was much owing-*to hi« being malter of the fubje61, and 
his great fltill to treat it in a moft natural, eafy, and 
profitable manner. None of his compofures were dry 
fpeculations^or unmeaning harrangueSjOr words without 
ideas. When he dwelt on thofe truths which are much 
controverted and oppofed by many, which was oft€» 
the cafe, he would fet them in fuch a natural and eafy 
light, and every^fentiment, from ilep to ftep would drop 
from his lips, attended with fuch clear and Itriking ev- 
idence, both from fcripture and reafon, as even to force 
the aflent of every attentive hearer. 

Thirdly, His excellency as a preacher was very 
much the effeft of his great acquaintance w'ith his own 
heart, his inward fenfe, and high rekfh of divine truths^ 
and the ■ high - exercife of true experimental religion. 
This gave him a great'infight into human nature; h« ' 
knew what was in man, both the faint and the finner. 
This helped him to fkiil, to lay truth before the mind, 
foas not only to convince the judgment, but touch the 
heart and confcience ; and enabled him to fpeak out 
of the abundance of his heart, what he knew*ind teftify 
what he had feen and felt. This gave him a talle and 
difcerning, without whieh he could not have been able^ 
to fill his fermons, as he did, with fucTi ftriking, affeft- 
ing fentiments, all fuited to folemnize, move, and reft i- 
fy the heart of the hearer. His fermons were well 
conneaed, not ufually long, and commonly a targe part 
taken up in the improvement ; which was clofely con- 
nefted with the fubjeft, and confifted in fentiments 
naturally flowing from it. 

But no defcription of his fermons will give the rea- 
der the idea of them, which they had who fat under his 

preaching. 



52 ^ The Life ofths^ Reverend 

preacbi«g,.or have even read^ fome of his difcourfes 
which are in prints There is-a great number now in 
manufcript,. which are probablyi as worthy the view of 
the public, and at lead tend as much to inftru6l and 
quicken Chriftians^asmoil that have been publifhed. 
in this century. 

His appearance in the deffi was with a good grace, 
and his delivery eafy, natural, and very foiemn. He 
had not a ftrong, loud voice ; but appeared with fuch 
gravity and foleranity, and fpake with fuch difiinflnefs, 
' clearnefs, and precifion ; his words were fo full of i- 
deas, fet in fuch a plain and ftriking Hght, that few 
fpeakers have been fo able to command the attention 
of an audience as he. Has words often difcovered a^ 
♦great degree of inward fervour, without much noife or 
external emotion, and fell with great weight on the 
minds of his hearers. He made but little motion of 
his head or hands in the deiL : but fpake fo as to AiU 
cover the motion of his own heart, which tended in 
the moft natural and effeflual nEianner to move and af- 
fetl others* 

As he wrote his fermons out at large^for many years, 
and always wrote a considerable part of moft^of his 
public difcourfes ; fo he carried his notes into the defic . 
with him, and reaathe moft that hehad wrote ^ yet he 
was not fo confmed to h^s notes, when he had wrote at 
large, but that, if fome thoughts were fuggelled while 
.he was fpeaking, which did not occur when writing, 
and appeared to him pertinent and flriking, he would 
deliver them ; and that with as great propriety and flu- 
ency, and often with greater pathos, and attended with 
a more fenlible good efFeft on his hearers, than all he 
had wrote. 

Though, as has been obferved,,he was- wont to read 
fo confiderable a part of what he delivered, yet he was 
far from thinking this the beft way of preaching in 
general ; and looked upon his ufing his notes, fo much 
as he, did, a deficiency and infirmity ; and, in the lat- 
ter part of his life, wa$ inclined to think it had been. 

bje tter 



Mr Jonathan Edwards, ^3 

betterif he had never accuftomed hirafelf to ufe his 
notes at all. It appeared to him that preaching wholly 
without notes, agreeable to the cuftom in moft Protef- 
tant countries, and what feems evidently to have been 
the manner of the apoftles and primitive minifters of 
the gofpel, was by far the moft natural way, and had 
the greateft tendency ,jon the whole, to anfwer the end 
of preaching ; and fuppofed that none who had talents 
equal to the work of the miniflry, was incapable of 
fpeaking memoriter, if he took fuitable pains for thia 
attainment from his youth. He would have the young 
preacher write all his fermons, or at leaft moft of them^ 
out at large ; and inftead of reading them to his Jiear- 
ers, take pains to commit them to memory. Which, 
though it vvould require a great deal of labour at firft, 
yet would foon become eafier by ufe, and help him to 
fpeak-more corre6lly and freely, and be of great fer- 
vice to him all his days.- 

His prayers were mit(ii extempore. He was the 
fartheft from any appearance of a iorm, as to his words 
and manner of expreffion, of almoft any man. He was 
quite Angular and inimitable in this> by any who have 
not a fpirit of real and undiflfembled devotion ; yet he 
always expreffed himfelf with decency and propriety* 
He appeared to have much of the grace and fpirit of 
prayer ; to pray with the fpirit and with the under- 
ilanding : and he performed this part of duty much to 
the acceptance and edification of thofe who joined with 
him. He w^as not wont,, in ordinary cafes, to be long 
in his prayers ; an error which he obferved was often 
hurtful to paiblic and. focialprayer,.as it tends rather to 
damp than promote true devotion. 

He kept himfelf quite free from worldly cares. He 
gavehimfelf wholly tathe work of the miniflry, and 
entangled not himfelf with the affairs of this life. He 
left the particular overfight and direclion of the tem- 
poral concerns of his family, almoft entirely to Mrs 
E 1 wards ; who was better able than moft of her fex to 
take the v^hole care of them on her hands. He was 
,F 2 l"*^s 



54 The Life of the Reverend 

lefs acquainted, with moft of his temporal affairs than 
many of his neighbours ; and feldom knew when and 
by whom his forage for winter was gathered in, or how 
many milk kine he had ; whence his table was fur- 
nifhed, &c. 

He did not make it his cuftom to vifit his people in 
their own houfes, unlefs he was fent for by the fick, or 
he heard that they were under fome fpecial affliftion. 
Inflead of vifiting from houfe to houfe, he ufed to 
preach frequently at private meetings in particular 
neighbourhoods'; and often call the young people and 
children to his own houfe, wlien he ufed to pray with 
them, and treat with them in a manner fuited to their 
years and circnmfiances ; and he catechifed the children 
in public every Sabbath in the fumraer. And he ufed' 
fometimes to propofe queftions to particular young per- 
fons in writing, for them to anfwer after a. proper time 
given- to them to prepare. In putting out thefe quef* 
tions, he endeavoured to fuit them to the age, genius and 
abilities of thofe to whom they were given. His. 
queftions were generally fuch as required but a fiiort 
anfwer ; and yet could not be anfwered without a par- 
ticular knowledge of fome hiftorical part of the fcrip- 
ture ; and therefore led, and even obliged perfons ta 
ftudy the Bible. 

He did not negieft vifiting his people from houfe t<> 
houfe, becaufe he did not look upon it, in ordinary 
cafes, to be one part of the work of the gofpel-minifler ; 
but he fuppofed that minifters fhould, with refpeft ta. 
this, confult their own talents and circumftances, and 
viiit more or lefs according to the degrees in which 
they could hope hereby to promote the great ends of the 
gofpel-miniftry. He obferved, that fome minifters had 
a talent at entertaining and profiting by occafional vif- 
its among their people. They have words at will, and* 
a knack at introducing profitable, religious difcourfe^ 
in a free, natural, and, as it were, undefigned way. He 
fuppofed fuch had a call to fpend a great deal of their 
time in vifiting fheir people ; but he looked on his 

talents 



Mr Janatttan Ei'wariu 55 

telcnt* to-be quite otherwife. He was not able to en-* 
ter into ^a free converfation with every perfoa he met 
with; and in an eafy manner turn it to what topic he 
pleafed, without the help of others, and, as it may he, 
againft their incHnation.. He therefore found that his 
vifits of this kindtnuft be in a grea^ degree unprofitable. 
And as he was fettled in a great town,, it would take 
up a great part of his time to vifit fromhoufe to houfe, . 
which he thought he could fpend in his ftudy to much . 
more valuable purpofes, and fo as much better to promote 
the great ends of his minittry.. For it appeared to him, 
that he could, do the greateif good.to louls,. and moffe 
promote the intereft? of Chrift^ by preaching and wri- 
ting, and converfing with perfons. under religious ira- 
preffions^in his ftudy ; where he encouraged all fucht®. 
lepair ;. where they might befure, in ordinary cafes, 
to find, him ;., an^ to be aHowed? eafy accefs to him ;, 
and where they were treated with aH defirslble tender- 
aefs, kindnefsj, and familiarity,. In times, therefore, 
©f the out-pouring'of God*s fpirit, and the revival of- 
religion among his people, his^ ftudy was thronged with 
perfons to lay open their fpiritual concerns tohim, and 
fcek his advice anctdireftion': whom he received and: 
Gonverfed with, with great freedom and- pleafure, and 
had the beft opportunity to deal in the moft particular 
manner with each one.. 

Hfe was a Ikilful guide to fouFs under fpiritual diffi- 
wUies I and was therefore fought unto, not only by 
his own people, but by many who lived fcores of miles 
off. He became fucK an able guide,.partly by his own 
experimental acquaintance with dt vine thingSv and un- 
wearied ftudy of God's word, and partly by his having 
fo much concern with fouls under fpiritual troubles ; 
for he had not been fettled in the work of theminiftry 
I »»any years before the Spirit of God was wonderfully 
! poured out on his people, by which a great concern a- 
Dout their fouls became almoft univerfaF, and a great 
number were hopefully the fubjeSs of faving convert 
fion. This was principally in the year 1734 ; a par- 
ticular 



'56 The Life of the Reverend 

ticular account of which has been wrote by him, inti- 
tled, A Faithful Narrative of the f^rprifing Work 
of God in the converfion of many Hurydred of Souls 
in Northampton^ which has been printed in England, 
Germany, and America ;.to which.the.reader muft be 
referred. 

And there-was another remarkable time^ of the out- 
pouring of God's Spirit in the year 1740 and I74ir 
in which Northampton partook largely ; though not 
exclufive of rapft partsof the land. Mr. Edwards ia 
this time had to deal not only with his own people,but 
with multitudes of other*. Thcheaciiag that the fame 
things were at Northampton \ fome years before, and 
the fame Mr Edwards had for knowledge, piety, and 

a^ great acquaintance with. exgerjmentalj^lfSJ^^ J^^^- 
urally led both miniilers ^narpeopleHn almmTall parts 
of New-England, to look to him for direction and af« 
fiftance, in this extraordinary time. Being in this 
time earneftly folicited by the minifters and people o£ 
many places, to come and preach among them, he 
went to many.; though he was not able to gratify 
all who defired him ;, and his preaching was attended 
with great fuccefs... 

And as many of the mrniflers and people in New- 
England had been unacquainted with fuch things as then ' 
appeared, they were greatly expofed to run wild^ as it 
were, and a£luaUy did, bythe fubtle temptations of^ 
the devil, taking advantage of the ignorance and wick, 
ednefs of men's hearts, go into great extremes, both a$^ 
oppofers and friends to the work, of God.-. Mr Ed- 
wards was greatly helpful by his direftionandaffiflance 
againft the two oppofite extremes, both in converfation, 
preaching, and writing. His ' publications on this 
occafion. were efpecially of great and extenfive fer- 
"vice. Of which it may be proper to give fome ac» 
count here. 

The firft is a fermon pteached at New - Have n^ Sept. 
JO. 1741, on the dijiinguijhing Marks of the Spirit 
of God, Szc, 

In 



Mr JbnaOian Eivmrds. ST 

Ifi the year 1742, he publiihed a book of five parti, 
inlitled, Same- Thoughts concerning the prefent Re* 
vival of Relvgion in N^zxr* England^ and the Way in 
which it ought to* he ^acinowiedged and promote 
ti, &c. . 

In the year ly^ftj^te publiflied a Tt^atife on* Re- 
ligious AjfeSions^ All which mtg^t be joftly con- 
fificred by the church of Chrift as a voice behind them 
faying "This is the -way, walk therein.'* EfpecialJy 
the laft mentioned faook^ which haS' been fefteetned by 
many, thebefb that has been wrote on that fubjeft ; 
fetting the difiiiEl£ltox^ between true and ialfe religion 
in the moSt clear and ftriking %bt» 

To the f^me ^urpofe, v& the Li/e/)f'th€ Rii). Mr 
David BRAXNERn^A/iifA RefieSdons and Obferva- 
tions MeriNMi.9'^ puMi&ed by Mr Edwards in the 
year 174^^ 

Mr Edwawds was what by fome i« calloAa rigW 
Calvinift; , Thofe doftrines of Galvinifm, which have 
been moft objeSed agarnft, wad ^iven the greateft of • 
fence, appeared to him as fcriptural, reafonable, and 
important as any ; and he thought, that to give them up. 
Was in efFeQ to give up all. And therefore he looked 
upon thofe who called themfelves Calvinifls,that were 
forpalliziting'the matter, by i a4 if were, trimming ofF 
the knots of Galvinifm, that they might conforjn "it 
more to the tdlc of thofe who are moft difpofed to ob- 
jeft againft it^ were really giving up. and betraying the 
caufe they pretended to efpoufe ; and were paving the 
way, not only to ArmittianiCntr^ but to D^ifm, For if 
tkefe do£lrines, in the whole length and breadfli of 
them, were relin(}uiflied, he did not fee where a man 
could fet his foot down, with confiflency and faf ety, 
(iort of J)eifm, or even Atheifm itfelf^ or rather uni- 
^rfal Scepticiftn. 

I& judged that nothing was. wanting, but to have 
thefedoarines properly ftated, and judicioufly and 
well defended, in orderto their appearing moft agreea- 
ble to reafbnand couainonfenfe,^as -well 'as. the doc- 
trines 



'5^ The Life of the Reverend 

tones of revelation ; and that this therefore was the" 
only effeftual method to coftvince, or frience and 
Ihame the oppofers of them. AlLwiil be able to fatis- 
fy themfelves of the truth of this*, by reading his Trea^ 
tife on Jujlification^ and Iiis two laft books on the 
Freedom of the Wili, and QrigirmlSin. 

In this view o£ things, he thought/ it of importance^ 
that minifters fliould be^very ^critical in examining can- 
didates for the miniftry^, with refpeft to their principles 
,as well as their religious difpofitions and morals. And 
on this account he mer with confiderahte difficulty and 
oppofition in fojne inftances. His opinion was, that 
an erroneous or unfaithful minifler was likely to do 
more hurt than good to the church of Chrift ; and thcre- 
iWe he could not have any hand in introducing a man 
into the miniftry^uniefs he appeared /t^z^n^fn thefaitK 
and manifefted to a judgment of charity, a difpofitxoit/ 
tO'befaithJuL\ - 

Section II. 

His Dismission yy-^OT Northampton^ with the Oc-- 
cAsiON and Circumstances ij/'zV. 

MR Edwards wtis* very* happy in the cfleem and 
love of his people for many years^ and there was 
the greateft profpeft of his living and dying fo. He 
was the laft miniiter almoft in New-Engknd that would 
have been pitchednipon to be oppofed; and renounced 
by his people. But by what has ^ come to paFs, with 
refpeft to thisy we have an inftruftive leffonon the in- 
flability of all human affairs, and the unreafonablenefs 
of trufting in man. . 

In the year 1744, Mr Edwards was informed, that 
fome of the young perfons in town, who were mem- 
bers of the church, had books in keeping, which they 
improved to promote lafcivious and obfcene difcourfe 
among, the young, people. And, upon inquiring, a 

number 



^r ^Jonathan' Edwards, 5^ 

rmimber of per/bns were found to teftify, that they 
•.had beard ope andanother from time to time talk ob- 
fcencly ; as what they were led to by reading a book 
or books, which they had among them. Upon which 
Mr Edwards thought the brethren of the church 
. ought to lookinto the mfltter, Afid in order to intro- 
duce it, he preached a fermon fr«m Heb. xii. 15, 16. 
•'• Inking diligently, left any man fail of the grace 
" of God, left any root of hitternefs fpringing up 
" trouble you, and thereby many be defiled*: left there 
" be any fornica^pr, or profane perfon as Efau," &c. 
After fermon j Tae defired the brethren of the church to 
ftay, and told them what information he had got ; and 

. propofed whether they . thought >proper to take any mea- 
fures to examine into the matter. They, with one 

, confent, and much, zeai, manifefted-ifc to be their opin- 
ion, that it ought to be inquired intb. And proceeded 

. to choofe a number of men toaffift their paftor in ex- 
amining into the, affair. « Upon which Mr Edwards ap- 
pointed the time for their meeting at his houfe ; and 
then read a catalogue orthe oiames of young perfons, 
whom he defired to come to his houfe at the fame time. 
Some were theaccufe4,and fome witneffes; but it was 
not then declared x>f which ;iumber any particular per- 
fon was. 

When the names were puhlifhed, it appeared, that 
there we^e but few of the confiderable families in town 
to which «one. of the. perfons named did belong, or 
were nearly related, ^^Vhether -this was the occafiba 
of the aheration or notV-^before th6day appointed came, 
a great number of heads of families altered their minds, 
{yea many condemned what they had done, before they 
got home to their own houfes,) and declared, they did 
not think proper to proceed as they had done; that 
their children flioold not be called to an account in 
fuch a way for fuch things, &c. &c. ; and the iovfa 
was fuddenly all on a blaze. >This ftrengthened the 
hands of the accufed, and fome refufed to appear, and 
others that did appear, behaved unpiannerly, and with 



6o 'The Life of the Reverend 

a great degree of infolence and contempt of the aulhtrr- 
ityof the church. And little or nothing could ibe 
done further in the affair. 

This was the occafion of -weakeniog Mr Edwards's 
hands in the work of the miniftry, elpecially among the 
young people; with whom, by this means, he greatly 
loll his influence \ This feemed in^a great meafure to 
put an end to Mr. Edward's ufefulnefs at Northamp- 
ton, and doubtlefs laid a foundation, and ^ill help to 
account for the furprifing events which will by and by 
be related. To be fure he had no great vifible fuccefs 
after this..; but the influences of (xQd^s Spirit were 
greatly withheld, ^a^d fecurity and carnality much in- 
creafed among them« That great and £ngular degree 
of vifihlereligionand good order which bad been fouKd 
among them loon began gradually to decay,, and the 
youth have fince been more wanton and difiblute. 

Mr Stoddard, Mr Edwards's grandfatherand prede* 
ceflbr in the work of th& minifiry, was of the c^inion, 
that unconverted perfons had a right in the fight of God» 
or confidered as tuch, to the facrament of the Lord's 
'fupper ; thdt therefore it was their duty to^come to that 
ordinance, though they .knew they had no true good-i 
nefs, or gofpel-holineis. He maintained, that vifible 
Chriftianity does not confifl in a profefBon or appear-, 
anceofthat wherein true holinefs or rear Chriflianity 
conliils : that, therefore, the profefHon which perfbns 
make in order to be received as vi&ble membe];s o£ 
Chrift's churchy ought not to be fuch as to exprefs or 
imply a real compliance with,or confent to the terms of 
the covenant of grace, or a hearty entbracing the gof- 
pel. S^that they who really rqeQ Jefus Chrifl, and 
diflike me gofpel-way of fatvation in their hearts, and 
know that this is true of themfelves,may make thcpro- 
feflion without lying and hypocrify* Accordingly, he 
endeavoured to form a fhort profeffion for perlons to 
make in order to be admitted into the church, and come 
to the facrament, anfwerable to this principle ; and it 
took place and waspraftifedinKortharopton ; and per- 
fons 



'Mr Jonathan Edwards. 6i 

' vcrtvs: were admitted into the church, arid to the facrai 
ment, not under the notion «f their being true faint*, 
or that they had any real goodnefs. 

Mr Stoddard's appearing to maintain this principle 
made a great noife in the country ; and he was oppof- 
ed as introducing foraething contrary to the principles 
and pra6lice of almoil all the churches in New-England. 
And the matter was publicly-controverted between him 
and Dr Increafe Mather of Bofton* However, through 
Mr Stoddard's- great influence and afcendance over the 
people at Northampton, it was introduced there, though 
not without oppofition. And his principles, by de- 
grees fpread very much -among mini fters and people in 
that county, -and in other parts of New-England ; 
though no church,' except Northampton, pubhcly and 
profelTedly aftedupon this principle, by altering the pro- 
teflion that thofe made who were adifiitted to the facra- 
ment, to fuit if to fuch ^ notion ; but required of all 
who joined to the church, a profeffion of that wherein 
true Chriftanity, or real godlinefs confifts. And of late 
years his opinion, that perfons who have no real good- 
nefs but are in aChriftlefs ftate, and know themfelvcs 
to be fo, may make ^ Chriftian profeffion, and come to 
tlae facrament without lying and hypocrify ; and- that 
they have a right, and it is their duty lo to do, has great- 
ly fpread in the country. 

■ Mr ^Edwards had fome hefitation about this matter 
when he firft fettled at Northampton, and afterwards ; 
but did not receive fuch a degree of convi6lion, that 
the admittiiig of perfona into the church, who made no 
pretence to real godhnefs was wrong, as to prevent his 
praftififtg upon it with a. gaod confcience, for fome 
years. B u t at length bis doubts about the matter great- 
ly increafed, which put him upon examining it more 
thoroughly than he had ever before done, by learching 
the fcnpture, and reading and examining fuch books 
as were written to defend the admiffion of perfons to fa- 
€raments, without a profeffion of faving faith. And 
the refult was a full conviftion that it was wrong, and 
G that ' 



62 TkeLrfcoftlttRcvertrvd 

that he could n6t praftifetipqn it with a good confcience. 
He was fully convinced, <hat to be a viJibU Chrijlian 
was to put on the vifibility or appearance of a real 
Chriftian; that the "^ prof eflion of Chriftianity was a 
profeflion of that, wherein real Chriihanity confifls ; 
was therefore a profeflion of true refpeft of Chrifl, and 
a hearty embracing the gofpel, &c. That therefore no 
perfon who rejeftedChrift in his lieart, could make 
Kich a profeflion confiftent . with truth. And there- 
fore, as the ordinance of^tbe Lord's fupper was inllitut. 
ed for none but vifible profefling Chriflians,.none but 
tliofe who are real-Chtjftians have a. real right in the 
figjit ol' God to come to that ordinance: and that none 
, ought to be admitted thereto, who do not make a prp- 
icffion of real Chrillianity, and fo cannot^be received 
in ajudgmcnt of charity as true friends, to J efus Chrill, 
or real faints.* 

When Mr Edwards's fentiments were known in the 
fpring of the year 1744, it gave great offence, and the 
town was put. into a great ferment ; and before he was 
heard in his own defence, or. it,v/as known by many 
what his principles were, the general cry, was to have 
him difmifled, as what alonewould fatisfy them. This 
was evident from the -whole tenor of their condutl^, as 
t-hey negleClcd and oppofed the moll .proper means of 
calmly confidering,'and fo underllanding the matter in 
difpute,. and perfifted in a refufal to attend to what Mr 
Edwards bad to &yin defence of his principles. And, 
fromheginningto end, oppofed the meafures which 
had the beft tendency to compromife and heal the dif- 
ficulty ; and with much zeal purfued thofe which were 
calculated to make a feperation certain and fpeedy. 

Mr Edwards thought of preaching on the. fubjeft, 
that they might know what were his fentiments, and 
^ what 

* They who have a defire more fully to undcrftand this controvcrfy, 
und know if it is juftly rcprefentcd here, may do it by reading what Mr 
Edwards wrote on this occafion, in order to explain and vindicate his 
principles ; together with the Rev. -Mr Williams's anfwcr, and Mr Ed- 
NVjirds's reply to him. And if they ple^fc, they may coufult what J>r 
Mathej ?-nd Mr Stoddard before wrote gn.this fubje6l. 



Mr, Jonathan Edwards, 63^ 

what were the grounds of them, (of both which he was 
fcnfible the moil of them were quite ignorant,) before 
they took any'ftep fo^r a reparation between him and his 
people. But that he. might do nothing to iucreafe tlie 
tumult, but on the contrary take all thofe fteps, which 
he could with a good confcience, that tended to peace, 
hefiril propofed the thing to the 'church's Handing 
committee ; fuppofing,^ that if he entered^on the fubjeft - 
publicly^ with their confcnt, it would ^preve»t the ill 
cbpfeqtfences which otherwife he feared would follow. 
Biit the moiFof ihem'would by no means confentto it, 
but firenuoufly^oppofed it^. Upon which he gave it o- 
ver for the pre fen t; as ^ what in fuch circuraftancca' 
would rather raifc a^tumult, and blow the fire up to a 
greater height, than anfwer the good ends propofed. 

Mr Edwards being fen fil>fe that his principles were 
not underftood, and much mifreprefemed through the 
country ; and finding that his people were in too much 
of a heat calmfy to attend to the matteiran controverfy 
then, and were inadifpofitiori even to refufe to hear 
him preach upon it, propofed to print what he had to 
fay on the point,- as this feemed to be the only way left 
him to have a fair hearing.* Accordingly his people 
confented to put off the calling a council, till what he 
lfe)uld write was publiflied. But they manifefted great 
uneafincfs in waiting before it came out of the prefs. 
Alid when it wai publiihed, it was read but by very 
few of them. * Mr Edwards, being fenfible of this, re- 
newed hi* propofal to preach upon it: and, at a meet- 
ing- of the brethren of the church, afked their confent ■ 
in the- following terma : " I defire that the brethren 
" would manifeft their confent, that I (hould declare 
**^the reafons of ray opinion relating to full commun^ 
"ion in the church, in left ures appointed for jhat end : 
" not as an aft of authority, or as puttiog the power of 
" declaring the whole counfel of God out of ray hands, 
" but for peace fake, and to prevent occafion of ftrife." 
'But it pgffed in the negative. 

Mr 



6^ Tfie Life of the Reverend 

Wh- Edwards then propofed that it fhould be kft ita 
a £bw of the neighbouring minilters, whether it was 
not^ all things confidered^. reafonable that. he fhould be 
heard in this matter from the pulpit, before- the affair 
fhould be brought to an ifTue. But this alfo paflTed in* 
the negative. 

' However^ he, having had the advice of the mihiflers 
and mefTengers of the neighbouring churches, who met 
at Northampton to advife them under their difficulties, 
proceeded to appoint a le£lure, in ordet to preach on 
the fubje£l, propofing to do fo weekly till he had fin- . 
iflied what he had to fay. On Monday there was a 
precin6l or fociety meeting, in which a vote was pafl'- 
ed to choofe a committee to go to Mr Edwards, and 
defire him not to preach le£kireson the fubjeft in con- 
troverfy, according to his declaration and appointment. 
And accordingly proceeded to choafe a committee of 
three men for this purpofe, who waited on him, and did 
their errand. However, ^r Edwards tTiought proper 
to proceed according to his propofal ; and accordingly 
preached a number of fermons till he had finifhed what 
he had to fay on the fubjeft. Thefe leftures were very 
thinly attended by his own people; but gieatnuml^ers 
of ftrangers from the neighbouring towns attended 
them, fo many as^ to malc6 above half ihe congrega^ 
tion. This was in February and March 1750.. 

The, calling a decifive council to determine the mat- 
ter of difference between paflor and people, or rather to 
difmifs the paffor from his church and people, (for the 
deky of which a great deal of impatience had been 
publicly manifefted,) was now more particuferly at« 
tended to by Mr Edwards and the church. 

Mr Edwards had before this infifled upon it, from 
time to time, that they were by no means ripe for fuch 
a procedure, (a^ they had not yet given him a fair hear- 
ing-in defence of his caufe ; w^ich, if they would do, 
perhaps the need of fuch a council would be fuperfed- 
ed.) And befides, he thought there was abundant pub- 
lic evidence, that they were not yet in a temper fuited 

to * 



Mr Jonathan Edwards: 65 

to attend on, and be aClive in fuch a tranfaftion, as the 
diflolving of the relation between them and their paft©r ; 
which wduld, as things then flood, probably be* 
the event. He obferved, *' That it was exceedingly 
* unbecoming churches of the Lamb of God to man- 
** age their religious affairs of greateft importance in a 
** ferment and tumult, which ought to be managed 
•* with great folemnity, deep humiliation, and fubmif- 
** fiontothe awful frowns of heaven, hjanible depend- 
*' eiice on God, and with fervent prayer and fupplica- 
** tion to him.- That therefore for themrto go about 
" fuch an affair, in fuch a manner as they did, would 
** be moft unbecoming the gofpel; greatly to the 
" diflionor of God and religion, and a way in which a[ 
** people cannot expefla bleffirlg. * That fuch a great 
** affair as this (hould be gone about with calm confid- 
**'eration; but that fuoh a temper as the people 'were 
"then in, was wholly mconfrilent with this.** 

But having ufed all- the-means which he could think 
of within his power to bring them to* a more calm anti 
charitable tennper, aod^to-hear and weigh what he had 
to fay in his own defence, with attention and candor ; 
and finding that nothing- prevailed, but rather the tu^- 
mult and uproar was increased , he confentcd that a 
deeilive coaneii fhould-^ be called without any further 
delay.' 

But a difficulty attended the choice of a council, 
"vvhich was for fame time infuperable. It was agreed 
that the council fhould be mutually chofeii, one half by 
the paflor, and the other half i>y the church ; but the 
people infified upomit, that he fhould be confined to 
the coanty in his choice: Mr. Edwards thought this an 
unreafonable refttaint on him, as it was known that the 
minifters and churches in that county were almofl u. 
Tiiverfally againfl him in the cohtroverfy that divided 
hini and his people, and made the two parties. He in- 
deed did not fuppofe that the bufinefsof the propofed 
•:ouncil would be to determine whether his opinion, 
v;kich was' the occafion of the difficulty between hnn 
G 2 ^ and 



66 The Lift of the Reverend 

'and hi&-"people, was right or not ; dr that what they 
were to judge of, depended upon this. But their bu- 
linefs would be— to fee and determine whether any 
poflible way could be devifed for an accommodation 
between a pallor and people, and toufe their wifdom 
and endeavour in order to this. And if they found 
this impraQicable, they muft determine, whetherthings 
were now ripe for a reparation ; whether what ought in 
juftice to be previous to a feparation had already aSual- 
iy been done, fo that there was nothing further in juf- 
tice to be demanded by either of the parties concerned, 
before a feparation fhould take place. And if he was 
difmifTed by them, it would be their bufinefs to fet forth 
to the world in what manner and for what caufe he wa9 
difmifTed ; how far he was innocent, and whether he 
might yet be employed in the work of the miniftry, &c. 
All which were matters of great importance to him, 
and required upright and impartial judges. And con- 
fidering the great influence a difference in religious o- 
pinions has to prejudice men one againft another, and 
the clofe connexion of the point, in which mofl of the 
niiniflers and churches in the county differed from him, 
with the matter to be judged of, he did not think they 
could be 4^afonably looked upon fo impartial judges, 
as that the matter ought to be wholly left to th^m. Be- 
fides, he thought the cafe being fo new and extraordi* 
nary, required the ableft judges in the land. For thefe, 
aad feme other reafons, which he offered, he infifled 
upon liberty to go out of the county for thofe members 
ot the propofed council in which he was to have a 
cho*ice. In this, as was juft now faid, the people 
firenuoufly and obflinately oppofed him. They at 
length agreed tx> leave the matter to a council confifl- 
ing of the mini Iters and mefl'engers of the five neigh- 
bouring churches ; who, after they had met twice «pon 
it, ai;d had the cafe largely debated before them, were 
equally divided, and therefore left the matter undeter- 
n)ined. . 

However, 



Mr Jonathan Edzoards, . 67 

However, they were all agreed, that Mr Edward* 
©ught to have liberty to go put of the county for fo?ne 
©f the council. -And at the next church meeting, which 
was on the 26th oi MarGh,-Mr Edwards offered to join 
with them in calling a council, if they would confent 
that he fliould chcfofe twv of the churches out of the 
county, in cafe the council confifted of hxxlien church-- 
es. The church however refufed to comply with this 
at one meeting after another repeatedly ; and proceed- 
ed to warn a church meeting and choofe a moderator, 
in order to a61: without their pallor^ • . 

But, to pafs by many particulars, at length, at a meet- 
ing of the church, warned by their paftor, May 3. they 
voted their confent to his prppofal of going out of the. 
county for two of the churches that ihould be applied 
io. And then they proceeded to make clioice ot thie 
tenminifters and churches,. of which the council fliould 
con[i&,^ Accordingly the churches were fent to, and 
the coupcil convened on the 19th of June. • Who, af- 
ter they had made fome fruitlefs attempts for a compo* 
fition between the pallor and church, paffed a refolve, 
by the m^ority of one voice* only, to the following 
purpofe :. •* That it is expedient that the pafloral rela- 
tion between Mr Edwards and his church be immedi- 
ately diffolved, if the people fiill perfifl: indefiring it." 
And it being publicly put to the people, whether they 
Hill infifted on Mr Edwards's difmiflion frdm the ptif- 
toral office over them ? A great uiajority {above two 
hundred againft twenty,} zealoufly voted for his difmif- 
fion. And he was accordingly difmifled June 22. 1750. 

The diflenting part of the council,, entered their pro- 
tefi againft this proceeding, judging t4iat it was too 
much in a hurry, as they were by no means ripe for a 
' reparation, 

• One af the churches which Mr Edwards chofe did not fee fit to 
join tl»c coHncll. However, theminifter of that church being at North- 
ampton at the fitting of the council, was defired by Mr Edwards and the 
fhurch to fit in council and aft,, which he did. But there being no mel- 
itnger ifom the church, the coiincil was not full, and there was a difpari- 
^y V by which means doubtlefs, there was one vote more for an immedi- 
«le diCoiinion, than againll it. 



69 The Life of the R^verenii 

feparation, confidering the paft conduft and J)refent 
temper of the people. And fome of that part of the 
council that were atlive, expreffed themfelves furprif- 
ed at the uncommon zeal and engagednefs of fpirit 
publicly manifeited by the people in their voting Jor a 
difmiffion : which evidenced to them, and all obferv-" 
ing fpeclators, that they were far from a temper of mind 
becoming fu ch a folemn and av/fui traniaciion, confid-' 
eredin^allits circumf^an-ees. ^ 

Bding thus difmiffed, he preached his farewdl fer- 
mon cn^he firft of J^ly, from 2 Cor. 1.14. The doci 
trine he obferved from the words was this, ** Miniflers 
" and the people- that havebeen under their care, mutt 
** meet one another before Chrift*s tribunal, at the day 
'* of judgm«nt.''' It'Was a remarkably folemn and af^ 
fefting difcourfe, and-was *publifh€d at the dcfirc ci 
forae of the hearerSi 

After Mr Edwards was tfiftniired from Northampton; ^ 
he- preached there foraetimcs occafionally when they 
had no other preacher to fupply the pulpit ; till at 
length a great uneafinefs was raanifefted oy many of 
the people, at his prea<rhingthere at all. Up5n which, 
the committee for fupplying the pulpit, called the town 
together, to know their mrnds with refpeft to that mat-» 
ter : when they.voted'thatit was not agreeable to their 
mmds, that he fliould 'preach among them. ^ Accord- 
ingly, when Mr Edwards was in town, anti they had no 
other minifter to preach to them, they carried on pub^ 
lie worfliip among themfelves, and without any preacli- 
ing; rather than to invite Mr Edwards ! 

Every one muft be feniible that this was a great trial 
to Mr Edwards. He had been near twenty, four years 
among that people ; and his laboiKS had been, to all ap^- 
pearance^from time to time greatly bleffed among them : 
and a great number looked on him as their fpiritual fa- 
ther, who had been the happy inlirujnent of turning 
them from darknefs to light, and plucking them as 
brands out of the burning. - And they had, from time 
to time, profefled, that they looked upon it as one of 

• tlieir 



Mr Jonathan Edwards. 65 ^^ 

their greateft privilerjes to have fuch a minifter, and 
manifefted their great love and efteem of him, to fuch 
a degree, that, (as St. Paul fays, of the Galatians,) if it 
had been poflible, they would have plucked out their 
own eyes, and given . them to him. And they had ^ 
great interell in his heart : he had borne them on his 
heart and carried them in his bofom for many years ; 
exerciling a tender concern an3 love for them : for 
their good he was always writing, contriving, labouring ; 
for them he had poured out ten thoufand fervent pray- 
ers ; in their good he had rejoiced as one that findeth . 
great fpoil ; and they were- dear. to him above any oth- - 
er people under heaven, , 

Now to have this people turn againfi him, and thruft - 
him out from among them, in a great tumult and heat^ 
with hafte, and a great degree of violence ; like the Jews 
of old, ftopptng .their ears and running upon him witb 
iurious zeal» not allowing him to defiend hjmfelf by 
giving him a fair hearing ;. and: even refufing fo much 
as to hear him preach ; many of them furmiiihg and 
publicly fpeaking many ill things as to his ends and de« 
figns ! To have the tables turned fo fuddenly, and the 
voice fo general and- loud againft- him. This furely 
muflcome very near to him, and try hisTpirit. The 
words of the Pfalmift feera applicable to this caf^;, 
" It was not an enemy that reproached me, then I could. 
*' have borne it ; neither was it he that hated me, that 
'* did magnify himfelf againft me, then I would have 
" hid myfelf from hi^. But it was thou. — ^my guide 
" aod mine acquaintance. . We took fweet counfel 
** together, and walked unto the houfeof God in com* 
**pany." 
Let us therefore now behold the man ! 
The calm and fedatenefs of his mind ; his meeknefs 
and humility in great and violent oppofition, and inju- 
rious treatment; his refolution and fteady..condu6t 
through all this dark and terrible ftorm, were truly 
wonderful, and cannot be fet in fo beautiful and affeft- 
ing a light by any defcription, as they appeared in to > 
liis friends, who were eye witneffes. Mr. 



7^ The Lift of tUi ReverenH - 

Mr Edwards had a numerous and chargeable famllyV 
and little or no income, ex clu five of his falary ; anc^ 
confidering how far he was advanced in years ; the 
general difpofition of people, who want a minifler, to 
prefer a young naan who has iie\^er been fettled, to one 
who has be^n difmifled from his people ; and what- 
mifreprefentations were made of his principles through . 
the country, it looked to him not at all probable that 
he fhould ever have opportunity- to be fettled again in 
the work of the miniftry» if- he was difmifled from 
Northampton : and he. was* not inclined, ^r able to take 
any other courfe,- or ga iiito any-other bufinefs to get a 
living ; fo that beggary as well as difgrace flared him^ 
ftvll in the face, if he perfrfted'in his principles. To be 
fure, he viewed himfelf a*taking the. molt diretl way 
to thefe, according to the- natural ' courfe of things, by 
difcovering and adhering to his principles in the litua-- 
tion he then was.- For he forefaw- all this, before it 
came upon him ; and therefore had the opportunity » 
& the temptation to efcape it, by eoneealing his princi- 
ples. When he was fixed in his principles, arid before 
ihey were publicly known, he told fome of his friends, 
that if he difcov^red and perfifled in them, it, would 
moft likely iffue in his^ di-fmiflion and difgrace, and the 
^ruin of himfelf ind family ^^as to their temporal inter- 
efts. Hetherefoi*e firft hi down and counted the coft, 
and deliberately took lip the^crofs, when it was fet be-* 
fore him in its full w^ght and magnitlide, and in di- 
rect oppofition to all worldly^ view^ and motives. And* 
therefore his conduft in thefe circumltances was a re-' 
markable^xercife and difcovery of his confcientiouf-* 
nefs, and his readinefs to deny himfelf, and forfake alb • 
that he had to follow Chrii^ . 

A manmuft have a cotifiderable degree of the fpirit 
of a martyr, not to 'flinch m fuch a cafe as this, but go* 
on with the ftedfaftnefs and refolution wutj:i which he 
did. He, as it were, put his life in his hSnd, and ven- 
tu^red on where truth and duty appeared to lead him, 
tmftiovcd at the threatening dangers on evry fiide. . 

- However:^ 



'^Ir Jonathan Edwards, - ji 

However, God did not fortke him. As he gave him 
' thofe inward fupports by which he was able in patience 
to pofTefs his foul, and calmly and courageoufly row- 
on in the ftocm, as it were in the face of boillerous 
winds, beating hard upon him, and in the midft of gap- 
ing waves threatening to fwallow- htm up ; fo he fooji ap- 
peared for him, in his^ providence, even beyond all his 
£xpe6iations. His correfpondents and other friends in 
. Scotland, hearing of his difmiflion, and fearing it might 
be the means of briflging him into worldly Itraits, gen- 
eroufly contributed a handfome^ fum, and fent it over 
to him. 

And God did not leave him witJiout tender, valuable 
friends at Northampton ; for a fmall number of his 
people who oppofed his difmiflion from the beginning, 
and fome, wh» afted on neither fide,, w^ ha joined with 
him after his difmiflion, and adhered to hina, under the 
influence d[ their great efleem and love of Mr Edwards, 
were willing and thought themfelvcs able to maintain 
him ; and infifled upon it, that it was his duty to Itay 
among them,- aS; a ^fliHft and feparate congregation 
from the body of the town, who had rejefted him. 

Mr Edwards could not fee it to be his duty to ftay 
among them as circumftances were, as this would pro- 
bably be a means of perpetuating an unhappy divifion 
in the town ; and there was to him no profpeft of do- 
ing the good there, which would counterbalance the 
evil. - Jlowever, that he might do all he could to fatisfy, 
his tender and aflBifted friends ; andvbecaufe in thq 
multitude ofcounfellors the*e is fafety, he confented to 
alk the advice of an ecclefjaftical council. Accordingly 
a council was called, and convened at Northampton on 
the 15th of May 1751. 

The town on this occafion was put into a great tu- 
mult and fire. They, w^ho were aftive in Mr Edwards's 
difmiflion, fuppofed, though without any ground, and 
. contrary to truth, that he was contriving and .attempt- 
ing with his friends, again to introduce .hi^nfelf at 
K'jrthampton, They drew up a rcraonflrancc'agaiufl 

their 



-72 The Life of the Reverend 

their proceedings, and laid it before the council, (though 
they would not acknowledge them to be an ecclefiafti. 
cal council,) containing many Iwavy, though ground- 
lefs infmuations and charges againft Mr Edwards, and 
bitter accufations of the party who had adhered to him ; 
but refufed to appear and fupporewany of their charges, 
or fo much as to give the gentlemen of the council any 
opportunity to confer with them about the affair de- 
pending, though it was diligently fought. 

The council having heard what ^Edwards, and 
they who adhered to him, and any others who defired 
to be heard, had to fay, advifed, agreeable to Mr Ed- 
wards's judgment.and expeQation, that he fhould leave 
iSorthampton, and accept of the miffion to which he 
.was invited at Stockbridge ; of which a more particu- 
lar account will be given prefently. 

Many orljer fa61s relative to this forrowful, ftrange, 
furprifing affair, (the moft fo doubtlefs of any of the 
kind that ever happened in New -England ; and, per- 
haps, in any partof the Chriftian world,) might be re- 
lated; but as this more general hiftory of it may be 
fufficient to anfwer the ends propofed, viz. to reftify- 
fome grofs mifreprefetations that have been made of the 
matter, and difcover the great trial Mr ^Edwards had 
herein, it is thought heft to fupprefs other particu- 
lars. . As a proper clofe to this melancholy ft(^ry, and 
to confirm and further illuftrate what has been related, 
^he following letter from JofephHawley,>Efq ; (a gen- 
tleman who was well acquainted with, and very attive 
in the tranfa6lions of this whole affair, and very much 
ahead and leader in it,) to the Rev. Mr-Hall of Sut- 
ton, publiQied in a weekly news-paper in Boilon, May 
19. 1760, is here inferted. 

"' — «'HJ>"> — '" 

;7o the Rev. Mr Hall o/Svttoh, 

Rev. SIR, Northampton, Msy ^ fjSo. 

I HAVE often wifhed that every member of the two eccleliaiiical coun- 
cils, (that formerly fat in Northampton upon the unhappy differences 
letwcen our former moft -worthy and Rev. pallor Mr. Jonathan Edward^ 

and 



Mr Jonathan' Edtvards. 73 

anc .hf^ church here.) whereof you were z member ; \ fay, Sir, I have of- 
" u.i wilh- d every one of diera truly knew my real feri^cvjf ray own con- 
duft in the affairs that the one and the other of faid co^ln<j^s are privy to; 
-and as I have long apprehended it to be my duty not only 'to humble 
myfelf before God for what was unchriftian and finful ia my conduft 
leforc faid councils, but alio to confefs my faults to them, and take 
fhamctoiriyf<.lf therefor before them. I have often ftudied with my- 
Iclf in whafmaniler it was prafticable for, me to do it ; and when I un- 
derftood that you, Sir, and Mr Eaton were to be at Cold Spring at the 
time of the late cburicil,! refolved to improve the opportunity fully to 
open my mind there to you and him thereon ; and thought that probably 
iomc method might be then thought of, in which my refleftion* on my- 
lelf touching the matters above Kinted at, might hd communicated to moil 
if not all the gentlemen aforefaid, who did not refide in this county ; but 
■you know, Sir, how difficult it was for us to converfe together by our- 
Iclves when at Cold S|)ring, without giving umbrage to that people ; I 
therefore propofed writing to you upon the matters which I had then 
opp^titunity only }ull fummarily to iuggeft ; which you, Si-r, fignified 
would be agreeable to you ; 'I therefore noW undertake what 1 then pro- 
pofed, in which 1 humbly aik the Divine aid ; atid that I may be mat-e 
moft freely willing fully to confcfs my fm and guilt to you and the 
world, in thofe iiiltances whicTi Ihave reafon to (uppofe fell-u»der vour 
'notice, £S they were '.public ai.d notorious trani'f.ftions, and on ac/r>unt 
whereof, therefore, you, Sir, and all oihers who had knowledge thereof, 
had juft caufe to ke offended at me. 

And, in the firft pl-ace, Sir, 'I apprehend, tliat, with the church pnd 
peoplcof N<irthatnpton, I unfied and erred exceedingly in eouiehtin-r 
and labouring that there ^{hould be fo early a dilniiflion of Mr Edwards 
from his paftoral relation to us^ even upon the iuppofuion that he was re- 
ally in a niillake in the difpiilcd pomt : not only becaufe the jjifpute was 
tipon matters fo vefy difputablei.i them (elves, and at thegrcatid remove 
fn»m fundamental, butberauie Mr Edwards fo long»had approved him- 
lei f a mod faithful artd painful pallor to laid church ; and alfo changed 
his fentirnents in'lliat poii^t wholly from a tender re;;ard to whet appear- 
ed to hini to be truth ; and had made known his fentiments with great 
Inodtffation rfnd upon gre^t deliberation, againft ail worldly motives, and 
from mere fidelity to his great Mafter, and a tender regard to the louls.of 
hii flock; as we had thehigheft reafon to judge; which confideratiors 
now feem to me Tu.Hficient ; and would, (if we l?ad been of a ri^^ht fpirit.) 
hdve greatly endeared him to his pefiple, and made us, to the lafl degree, 
relufctaut t«> parting with him, and dilpofed us to the exercU'e of the .'^rett- 
eftcandour, gcutlefiefs, and mSdcration : bow much of the reverfe where- 
of appeared in us, I need not tell you, Sir, who was an eye-witness ot 
our temper and conduft. - ^ 

A: d although it does not becoire mc to pronounce dec ilivcly onapoi^t 
f) di'.put.ilTle as what was then in dii'pute, yet I beg leave to \?y. that I w- 
al'v apprcherid, thnt it is vl th-- higheil moment to the body of this church, 
a..d t:) me Liiparticnliir, mofl {oiicit)uny to inquire, whether^ like the 
riiarijccsand "LaW\'ers in John the B;»ptili's tin.c, we did not rejeft the 
I'luncilof Oodagair:llourlclve.s, iu leIctting^tr Edwardsandiiis doCtiin;*, 
vui..h was the ground of his <i:ii::ii!ioii» And I humbly conceive, th c 

a it 



vrr4 The Life of the Reverend 

it highly imports us all of this church, moil ferioufly and impvtially to 
rxamine what that moft worthy and able divine, about thattimc, publiQijbd 
in fupport of the fame, whereby he bcmg dead yet Ipcaketh. 

But there were three things, Sir, efptxially in my own particular con- 
duft before the firfl council, which have been jullly matter of great grief 
and much trouble to me almoft ever fmce, viz.. 

In thcfirft place, I confefs, Sir, that I a£led very immodclllyand abu- 
fivcly, to you, as well as injurioufly to tbc church and myfclf, when, with 
much zeal and unbecoming alTurancc, I moved the council, that they 
would interpofcto filenceand ftop you in an addrefs you were making, 
one morning to the people , wherein you were, if I do not mifrememlxr, 
briefly exhorting them to a tender remembrance of the former afFeftion and 
harmony thatiiad long fubfifted between them and their Rev. Paftor, and 
the great comfort and profit which they had apprehended that they had re- 
ceived from his miniftry ; for which Sir, I heartily afk your forgivcncfs'; 
and I tiiink, that we ought, inftead of oppofmg an exhortation of that 
nature, to have received it with all thankfulnefs. 

Another particular of my condu£l before that council, whicVI now ap- 
prehend was cjiminal, and was owing to the want of that tender afFc£lioA 
and reverend rcfpeft and clleemfor,Mr Edwards which he had highly 
merited of me,, was my ftrenuoufly oppofmg the adjournment of the mat- 
ters fubmitted to that council, for about two months ; for which I declare 
jnyfelf unfeigned ly forry ; and I with fliame remember, that I did it in a 
peremptory, dcciuve, vehement, and very immodeft manner. 

But, Sir, the moft criminal part of my conduft at that time, that I am con- 
fcjious of, was my exhibiting to that council a fet of arguments in writing, 
the drift whereof was ta prove the reafonablenefs and neceflity of Mr Ed- 
♦wards*s difmiflion in cale no accommodation was then efFefted with mu- 
tual confent ; which tra^t, by clear implication, contauied fome fcv.re, un- 
charitable, and, if \ do not mifremember, groundlefs and flanderous im- 
putations on Mr Edwards, and cxprelTed in bitter language ; and although 
the original draft thereof was not done by me, yet I foolifhly and fmfully 
confented to copy it ; and, as agent for the church, to read it, and deliver - 
,; it to the council, which I could never have done, if I had not had a wick- 
* cd rclifh for perverfe things ; which conduft of mine, I confefs was very 
finful ; am perfuaded was highly provoking to God, and for which I am 
afhamed, confounded, and have nothing to anfwer. 

^s to the church's remonftrance, (as it was called,) which their committee 
preferred to the laft of iaid councils, to all whicJi I was coufenting, and 
in the compofmg whereof I wasvery a6live, as aUo in bringing the church 
to their vote upon it : I would, in the firft place, only obftrve, that I do 
not remember any thing in that fmall part of it which was plainly difcur- 
five of the expediency of Mr Edwards'^ refcttlement here as paftor to a 
part of the church, which was very exceptionable ; but as to all the refidue, 
which ^^'as much the great^ part thereof, (and I am not certain that -apy 
part v/as wholly free,) it was evety where larded with unchriftian bittcr- 
nefs,- farcaftical, and unmannerly i^ifmuations, contained divers diredl, 
grievous, and criminal charges ana allegations a o;ainft Mr.Enwards, which, 
I have finpe good reafon to fuppofe» were all founded on jealous and un- 
charitable miftakes, and fo wee. really grofs flanders, al lb many hea\;y 
and reproachful charges upon divers "of Mr Edwards's adherents, apd. 

■ fome 



Mr Jonathan Edwards, 75 

fome fcvcre cenfures of them all indifcriminately ; all of which, (if not 
wholly falfc and groundlefs.) yet werealtogetberunliecefTary, and therefore 
highly criminal. Indeed I am fully convinced, that the whole of that 
comporure, excepting the fmall part thereof al>ove mentioned, was totally 
unchfiftian, a fcandalous.abufive. injurious libel?, againft MrEdwardsand 
his particular friends ; efpccially the former, and highly provoking andde- 
tjftable in the fight of God ; for which I am heartily forry and alhamed ; 
and pray I may remember it with deep aba fement, and penitence all my 
days. Nor do I now think that the church's 'condu£l in refufing to ap- 
pear and attend before that council to fupport the charges and allegations- 
in faid reraoftrantes againft Mr Edwards and faid brethren, which they de- 
manded, was ever vindicated by all the fubtle anfwers that were given to 
loid demand ; nor do I think, that our condufl; in that inftance was capa- 
ble of a defence ; for it appears to me, that by making charge of fcan- 
dalous matters againft them before faid council, we neceffarily fo far 
gave that council jurifdiftibn ; and I own with forrow and regret, that 
I zcaloufly endeavoured, diat the church fhould pcrfevoringly refufe to 
appear before faid council foFthe purpale above faidj which I humbly 
pray God to forgive. '- 

Another part of my conduft,'Sir, of, which I have long repented, and 
for which I hereby declare my hearty forrow, was, my obftinate oppofi- 
tion to the laft council's having any confereace with the church ; which 
faid council earneftly and repeatedly moved for, and which the church 
finally denied, (as you know] I think it diicovered a great deal of pride 
and vain fufficiency in the church, and (bowed them to be very opinia- 
dve, cfpecially the chief fticklers, one of whom, I own, I was, and think, 
it- was running a moft prefumptuous rifle, and afting the part of proud 
fcomers; for us to refufe hearing, and candidly and ferioufly confidering 
what that council could fay or propo'e to us ; among whom there were 
divers juftly in great reputation for grace and wifdom. 

In thcfe inftanccs, Sir, of my condufl, and others, (to which you were 
not privy,) in the courfe df that moft melancholy contention with Mr 
Edwards, wherein I now fee that I was very much influenced by vaft 
pride, felf- fufficiency, ambition, and vanity. I appear to myfelf vile, 
and doubtlefs much more fo to others, who are more impartial ; and dv> 
in the review thereof, abhor myfelf, and repent forely ; and if my own 
heart condemns me, it behdves mc folemnly to remember, that God is • 
greater, and knoweth all things ; and I hereby own. Sir, that fuch treat- 
ment of MrE<kwaFds, as is herein before mentioned, wherein I was fo 
deeply concerned and aftivc, was particularly and very aggravatedly fin- 
fu! and ungrateful in me, becaufc I was not only under the common ob- 
ligations of each individual o*f the fociety to him, as taa moft able, dili- 
gent paftor; but I had-alfo received many infUnccs of his tendemefs, 
goodnefs, and generoflty to me, as a young {pafman, whom he was dil- 
pofed to treat m a moft friendly manner. 

Indeed, Sir, I muft own, that by nty condu6l in confulting and a6ling 
againft Mr Edwards within the time of our moft unhappy difputes with 
kim, and efpccially in and about that abominable reraoiiftrance, I have fo 
hx fymbolized with Balaam, Ahitophel, and Judas, that I am confoun- 
ded and filled with teno&ofcantimss when! attend to the moft painful 

(imilitudc. • . , 

And 



7^ The Life of the Reverend 

And I freely confefs, that on account of- my conduft above mentione'^., » 
I have the greateft rcafon to tremble at thofe mod folcmn and awful 
-^'ords of our Saviour, Match, xviii. 6. and thofe Luke x. at the 16. : and 
I am moft forcly fenfiblc, that nothing but that infinite grace and mercy 
which faved fome of the betrayers and murderers of our hicffed Lord, 
and the perfccutors of his martyrr, can pardon me ; in which alone I 
hope for pardon, for the fake of Chrift, whofe blood, (bleflcd be God,) 
cleanQjth from all fin. On the whole, Sir, I am convinced, that I have 
the greateft rcafon to fay as David, " Have. mercy upon me, O God, ac- 
" cording to thy loving kindnefs, according to the multitude' of thy ten- 
*' der mercies, blot out my tranfgrelTions, wafti me thoroughly from . 
*' mine iniquity, and cleanfe me from my fin ; for I acknowledge my 
*' tranlgreffions, and my fin is ever before me : hide thy face from my . 
*' fins, and blot out all mine iniquities : create in me a clean heart, O 
*' God, and renew a right fpirit within me ; caft me not away from thy 
*' prefence, and take not thy holy Spirit from mc t reft ire unto me the . 
" joy of thy falvation, and uphold me with thy free Spirit." 

And I humbly apprehend, that it greatly concerns the chiirch of 
Northampton, moft ferioufly to examine, whether the many hard fpeech- 
cs, fpoken by many particular members, againft their former paftor, fome • 
of which the church really countenanced, and efpecially thofe fpoken by . 
the church as a body, in that moft vile remonftrance, are not fo odious 
and ungodly, as to be utterly uncapabic of defence ; and whether faid 
church were not guilty of great fin in being fo willing and dilpofed, fpr 
i'^ flight a caufe, to part with fo faithful and godly a minifter as Mr Ed- 
wards was.' And whether ever G ^d will hold us guiltlefs till we cry to 
him for Ch rill's f.ike. to pardon and fave us from that jud^^ent which 
luch ungodly deeds defervc, and publicly humble and tak^fhamc to our- 
feUcs th-Tcfor. And I moft heartily Vifh and pcay that- the town and 
church of Northampton would lerioufly and carefully examine whether 
they have not abundant caufe to judge that they are now l>ing under great 
guilt in the fight of God ; and whether thofe of us, who were concerned 
i^ that m ft awful contention with Mr Edwards, can ever more reafona^ 
bly expc^ God's favour and blefling, till our eyes arc opened, and wc 
Vecome thoroughly convinced that we have greatly provoked the Moft 
High, and licen injurious to one of the bcft of men ; and until wc ftial] 
l)c thoroufhly cpnvinced that we have dreadfully perfecuted Chrift by 
perfecutirig amd vexing that juft man and feivant of Chrift ; until wc fliall 
be humble as in the duft thcYef'»r, and till wc op-nly, in fuUtams, and 
withor.t baulking the matter, conrf>the fame before the world, and ni'jft 
humbly and cameftly foek forgiveness of God, and do what \\'c can tj 
honour the mcT^ory of Mr Edwards, and cl«ar it of all the afpcrfiors 
which we unjnftly caft upon hi r», fince God has been plealed to put it 
beyond our power to alk his forjivenefs. Such terms, I am pcriuaded, 
the great and righteous G'jd%iH hold us to, and that it will be in vain • 
for us to hope to cfcapc with impunity in any other way. l^is I am 
convinced of with regard to myfelf, and this way I moft folemnly. pro- 
pofc to take myfelf, (if God in his mercy fhall give mc opportunity.) 
that fo by making free confeflion to God and man of my fin and guilt, 
and publicly taking (hame to myfelf theref )r, I may give glory to the 
Cod of Ifrael, and do what in mc lics^ to clc«r the memory of that vea- 

csablo 



Mr. Jgnathan Edwards* jj 

eratble man from the wrongs aDd injuries I was fo aflivc in bringing on 
his reputatiou and chara£ler; and I thank God that he has been plea fed 
to Xpare xny Hfe and opportunity therefor to this time, and am foriy 
that I have ddayed the affair io long. 

Altho* I madethefiibftanccof amort alUhe foregoing rcflc6lions in writ- 
ing, but not cxaftly in the feme manner, to Mr Edwards and the brethren 
who adhered to him, in Mr Edwards's life, and before he removed from 
Stockbridgc, and I have reafon to believe that he, from his great cartdour 
and charity, heartily forgave me and prayed for me : yet bccaufe that was 
not generally known, I look on myfelf obliged to take further ftcps ; for 
while I kept (tleoce, my bones waxed old, &c. 

For all thefe, my great fins, therefore, in the firft place, I humbly and 
moft. earneftly afk forgivenefs of God ; ncxtly, of the relatives and near 
friends of Mr Edwards* ' I alfo afk the forgivenefs of all thofe who were 
called Mr Edwards's a^^rents : and of all the members of the ccclefi- 
afticat councils above mentioned ; and laftly, of all Chriflian people, 
v^ho have had any knowledge of the matters above faid, or any of them. 

I have no defire, Sir^ that you Ihould make any fecret of this letter ; 
biit defire you would communicate the fame to whom you ftiall judge 
proper ; and I purpofe (if God ftiall give me opportunity) to procure it 
to be publilhcd in fome one of the puBlic newfpapers ; for I cannot de- 
vife any other way of making known my fentiments of the foregoing 
matters to all who ought to be acquainted therewith, and therefore I think 
I ought to do it, whatever remarks I may forefce will be made thereon. 

Probably when it comes out, fome of my acquaintance will pronounce 
me quite over-run with vapours ; others will be furnifhed with matter ' 
for mirth and pleafantry ; others will curforily pafs it over, as relating to 
matters quite ftale ; but fome I am perfuaded, will tejoice to fee me 
brought to a fenfe of my fm and duty ; and I myfelf ftiall be confcious 
that I have done Comething of what the nature of the cafe admits, toward 
undoing what is, and long has been, to my grcateft rcmorfc and trouble 
that it was ever done. 

Sir, I defire that none would entertain a thought from my having fpo- 
ken refpeftfully of Mr Edwards, that I am difaffetled to our prefent paf- 
tor ; for the very rcvcrfe is true ; and I have a reverend efteem, real value, 
and hearty affeftion for him, and blefs God, that he has, notwithftanding 
all onr onworthinefs, given us one to fuccecd Mr Edwards, who, (as I 
have reafon to. hope,) is truly faithful. 

I conclude this long letter, by heartily deGrlng your prayers, that my 
repentance of my fiiis above tnentioned may be unfeigned and genuine, 
afidiuch as Goa iif^nfinite mcrcy^ for Chrift's fake, will accept ; and I 
beg leave to fubfcribe myfelf, 

Sir, your real, though very unworthy friend, 
and obedient fervant, 

JOSEPH HAWLEY. 



^ 



H.2 Sectiom- 



78 The Life of the Reverend 

Section III." . 
His Mission to the Indians at Stockbridge, £3c.' 

THE Indian nnflion at Stockbridge, (a town in the^ 
wellern part of the province af Maffachufetts- 
Bay. (ixty miles from Northampton,) being vacant by 
the death of the late Rev. Mr Sergeant, the honoured 
and reverend commiffioners for Indian affairs in Bof- 
lon, who have the care and direftioii of it, applied to 
him, as the mofl fuitable pcrfon they could think of to 
betruft with that mifTion. And he wa« at the fame 
time invited by the inhabitants of Stockbridge ; and 
being advifed by the council above mentioned to accept 
of the invitation, he repaired to Stockbridge^ and was . 
introduced and fixc*d as miflionary to the Indians there, 
by an ecclefiaftical council called for that purpolV, , 
Auguft 8/17,51- 

When Mr Edwards firft engaged in the miflion, there 
was a hop,efuI profpeft of its being extenfively fervice- 
abie under his care and influence, not only to that tribe 
of Indians which was fettled at Stockbridge, but among 
the Six.Nations ; fome of whom were coming to Stock- 
l)iidge to fettk, and bring their own, and as many of. 
their neighbours children as they couW get^ to be edu- 
cated and inftrufted there. For this end, a houfe for a 
boarding-fchool, which was projeSbed by Mr Sergeant,, 
v/as erefted on a traft of land appropriated to that- ufe 
by the Indians-at JStockbridgc, where the Indian chil- 
dren, male and female, were to be educated, by being 
cloathed and fed, and inftru£l;ied by proffer perfons/wn 
iifeful learning. And the boys to be learned, hufbandpy 
or mechanic trades, and the girls all forts of women's 
work. For the encouragement of which, fome gener- 
ous fubfcriptions were made both in England and A- 
m erica. And the great and general cou|t of the prov- 
ince of Maflachufetts-Bay did much ^OMfeC^^^ the af- 
fair, and provided lands for the MohoH^M fettle on, 

^^ who 



M^r Jqnuthan Edwards. 79- 

\i\iO Qiould incline to c®rae. And tl^ generous Mr 
Hottis.'to encourage the thing, ordered .twenty.four 
Indian children to be educated on the' fame footing, . 
wholly at his coft.' Alfo-the' Tociety in London, for 

?ropajTating'the gofpel ^jsaong the Indians in and about 
Cew-England, direfted their commiffioners in Boflon-* 
to do confiderable towards this delign. 

But partly by reafon of fome unhappy differences that . 
took place'^mong thofe who had the chici management 
of this affair at Stockbridge^ of which a particular ac- . 
count would not be proper in this place ; , and partl)r by 
the war's breaking out-between England and France, 
which is generally very fatal to fuch affairs among In- 
' dians, this hopeful profpe6t canfte-to nothing. 

Mr Edwards's labours were attended .with no re-4 
markable vifible fuccefs while.at Stockbridge, though 
he performed the bufinefs of his miffion to the good 
acceptance of the* inhabitants in general, both Englifh^ 
and Indians, and of the commiffioners, who fupported 
hhn honourably, and confided .very-mucli in his judg- 
ment and wifdom-, in allinatters relating to the miffion. 
• Stockbridge proved to- Mr Edwards a- more quiet,' 
and, on many accounts, a much more comfortable fit- 
uation than he w^as in before.- It being fo much intone 
corner of the country, his time was not fo much taken . 
up with company as it was in Northampton, though 
many of h« friends, from-almoft all parts of the land,' 
often madehim pleafant and profitable vifits. And he* 
had not fo much concern and trouble with other- 
churches as he was obliged to have when at Northamp-- 
ton, by being frequently fought to for advice, and call- 
ed to affifl in cAlefiaftical councils. Hexe, therefore, 
he followed his beloved ftudy more clofely, and to 
Itetter purpofe than ever. In thefe fi-x years he doubt- 
1 lefs made fwifter advances in knowledge than ever.bc^ 
fore, and added more, to his manufcripts than in any 
Ck years of his lite. 
» And this wafi^probably as ufeful a part of his life as 
any ; for in'tnis time he wrote the two laft books that 

have 



8o The Life of the Reverend 

have been publiflied by him, (of which a more parttc ^ 
ular account will be given hereafter,) by which he has 
doubtlefs greatly ferved the church of Chrift, and will * 
be a bluffing to many thoufaods yet unborn. . 

Thus, after his uprightnefs aftd faithfulnefs had beeiv 
fufficiently tried at Northampton, his kind Mafter prq^ 
vided for him a quiet retreat^ which was rendered the * 
iHore fweet hy the preceding ftorm, and .where h?l^d ' 
a better opportunity to purfue and fimflithe work God . 
had for him to do^ 

-'^M 

Seotion> IV..- ^ 

His^ being made President of New^Jerfey College; 
Aij Sickness iiW Death. 

ON the 24th of SepJ, 1757, the Rev. Mr Aaron 
Burr, Prefidentof New- Jerfey. College, died. — 
And at the next meeting of . the truftees, Mr Edwards 
was chofen his fucceflbr ; the news of which was quite 
unexpeSed, and not a little furprifing.to him. He 
looked on himfelf, in many refpetis, fo unqualified for 
that J)ufinefSj that he wondered that gentlemen of fo 
good judgment, and fo well acquainted with him, as he 
knew fome of the trullees were, fliould think; of him 
for that place. He had many obje£lions in his own 
mind agairift undertaking the bufinefs, both from his 
unfitnefs, and his -particular circumftances, yet could 
not certainly determine, that it was not his duty to ac- 
cept. The following extra61 of a letter, which he wrote 
to the truftees, will give the reader a view of his fen- 
timents and exercifes on this occahonj as well as of the 
great defigns he was deeply engaged in, and zealoufly 
profecuting. 

. ■ • ■■ 4"<)j[fy»»» ■• ■ •' ' 

Rtv, and Hon. Centlemen^ Stockbridge, iQih 03. 1757. 

W& T WAS not a little furprifed on receiving the unej^^led notice of 
X your having made choice of me to fuccccd the late Prefident Burr, 
»s the head of Nalfau Hall. — I am much in doubt whether I am called to 

undertake 



Mr Jonathan Edwards. 81* 

un^rtake the bufmefs, which you have done me the unmerited honour 
to choofe me fox. — If feme regard may be had to my outward comfort, 
I might mention the many inconveniences and great detriment which may 
he (uftained, by my removing with mytiumerous family, fo far from all 
tiiecftate I have in the would, (without any profpeft of difpoiing of it, un- 
der prelcnt circumftances without lofmg it in great part,) now wl>en we- 
have fcarcely got over the trouble and damage- fuftained dv our removal 
from Northampton, and have but juft begun to have our affairs in a com- 
* fortable (ituatioTi for a fubfiftence in this place ; and the expencc I muft - 
immediately be at to putmyfelf into circumftances tolerably comporting 
whh^c needful fupport of the honour of the office I am invited to, which ' 
will not well confift with- my-ability. — But this isnotmy mainobjeftion : - 
the chief dif&culty in my mind, in the way of accepting this important 
and arduous office, are thefe two :' Firft,.my own defe£ks, unfitting me for 
fuch an undertaking, many of which are generally known ; befides others, • 

which my own heart is confcious to. 1 have a conftitution, in many ^ 

refpcfts peculiarly unhappy^ attended with flaccid folids, vapid, fizy, and 
fcarce fluids, and a low tide of fpirits \ often occafioriing a kind of child- 
ifhweaknefs and £ontemptiblenef»-of fpeech, prcfencc, and demeanor; 
with a difagreeable duJnels and ftiifncfej much unfitting me for conver- 
fation, but more efpecially for the government of a college. — ^This poor- 
Defsoif conftitution mak'^s me fhrink at the thoughts of taking upon me, in 
the decline of life, fuch a new and great bufmefs, attended with fueh a - 
multiplicity of cares, and requiring fuch ii degree of aftivity, alertnefs, and- 
fpirit of government ; efpecially as fucceeding one, fo remarkably well\ 
qualified in thefe refpefts, giving pccafion to every on^ to remark the wide 
difiFerence. I amalfo deficient in fome parts of J«ai1»io?, particularly in 
algebrai and the higher parts of mathematics, and in theGredtclaflics; my • 
Greek learning having been chiefly in the New-Teftafment — ^ — The other * 
thing is this ; that my engaging in this bufmefs will not well confift with ' 
thofe viei^'s, and that courie of employ in my ftudy, which have long en- 
gaged and fwallowed up my mind, and bccu'the chief entertainment and 
delight of my life 

And here, honoured Sirs, (emboldened by the tedimony I have now re- 
ceived of your unmerited efteem, to rely on your candour,) I will wiilt< 
fredom open myfelf to you. 

My.metiiod of fludy, from my firfl beginning the wotk of the min- : 
iflry, has-been vcry-utiuch by writing; applying myfelf in this way,^ to 
improve every, important hint; purfuing theelueto my utmoft. when a- 
ny thing in readijig, meditatior^, or converfation, has been-fugcfefted to my 
mind, that feemed-to pufomife light in any weighty point. — Thus penning - 
what appeared to me my bell thoughts, on innumerable fubje6ls for my 
own benefit. — The longer I prof^cutcd my fludies in this Aiethod, the 
more habitual it became, and the more pleafant and profitable I f und it. • 
— ^The further I travelled in this way, the more and wider thefield open- 
ed, -which has occafioned my layingout many things, in my mind, to df> ' 
ia this manner, if God fhould fpare my life, which ifiy heart hath been 
much upon : parttcularly many things againft moft of the prevai'ing er- 
m&of the prefcnt day, which I cannot with any patience fee maintained, 
{*■•* the utter fubvertin^ of tjie gofpel of ChriH,) with fo high a hand, and 
fci lonf coatinued.a tciurQJ>hji with fg littlq CPatroul, when it appears fo , 

evident 



8'f2 • TJu, Life of the Reverend 

evident to mc, that there is truly fto foundation for any of .this glorying- '- 
and iiiiuit. I have already publifhed foniething on one of the main points 
ill diipiite between the ArminiansandCalviniRs : and have it in view, God • 
willing, (as I have already figuified to thepublic.) in-like manner to coiifider 
all thii other controverted points, and have done much towards a prepara- 
tion for it. — r^Butbefides thefe, I have had on my mind and heart, (which 
I long ago began, not with any view to publication.) a great work, which 
I, call a Hijiory of the Work vf Redemption i2L body ot divinity in an entire 
new method, beingthrown into the ifStm of an hiftory, confidering the af- 
fair of Chriftian Theology, asthCwhole of it, in each part, ftands in refer- 
ence to the great work of redemption by Jcfus Chrift, which I fuppofe is 
to be the grand defign of all God's defigns, and the fummum and uUimvm 
of all the divine operations and decrees; particularly confidering all parts 
of the grand fchemein their hiftofical order. — The order of their exifiencc, 
or their being brought forth to view,4n the courfeof divine difpcnfatior.s, 
or the wonderful feries of fuccefiivea^ls and tvents i beginning from eter- 
nity, and defending from thence to'the great work and fucceirivedilpen- 
fations of the infinitely wife God in time, confidering the chief events com- 
ing to pafs in the church of God, and irevolutions in the world of man- 
kind, affefting the ftate of the church and the affair of redemption, which 
wc have an account of in hiftory or prophecy, till at laft we come to the 
general refurreftion, laft judgment and confummation of all things, when 
it fhall be {aid, k is done. I am Alffid and Omega, the Beginning and the 
£nd. Concluding my work, with thc'confideration of that pcrfeft ftate 
of things, which ftiall be finally fettled, to laft for etemity.—This hiftory 
wiU be carried on with regard to all three worlds, heaven, earth and hell ; 
confidering the conn#6led, fucceflive events, and alterations in each, fo far 
as the Icripturcs give any light ; introducing all parts of divinity in that 
order which is moft fcriptural and moft natural ; which is a method 
'which appearg^ to me the moft beautiful and entertaining, wherein 
every divine doftrinc wiU appear to greateft .4ldvant ge in the brighteil 
light, in the moft ftriking manner, •• ftiowing the admirable contexture 
and harmony of the whole. - 

I have alfo, for my ow!i profit and cntertafnment, done much towards 
another great work, which I call the' Harmony of the Old avd New Tefta- 
ment in three parts. The iirft confidering the prophecies of the^ Mefliah, 
his redenrption and kingdom, the evidences of their references to the 
Memah, &c. comparing them all one with another, demonftrating their ^ 
agreement and true fcope and fenfe ; alfo confidering all the various par- 
ticulars wherein thirfe prophecies have their exa€b fulfilment ; (bowing 
the univerfal, precife, and adrtiirable correfptcndence between p red iftious 
and events. The fecond part, confidering the types of the Old Tefta- 
ment, (bowing the evidence of tKeir being intended as repr-cfentations of 
the great things of the gofpel of Chrift,^ and the agreement of the type 
with thci antitype. - The third and great part, confidering the harmony of 
the Old and New Teftament, as to' doftrine and precept. In the courfe 
of this work, I find there will be occafion for an explanation of a yer)r • 
great part of the holy fcripture ; which may, in fuch a view be explained 
in a method, which tome feems ihe moft entertaining and profitable, 
beft tending to lead the mind to a view.of the true fpirit, defigij,life, and 
foMl of thefcripturcs, as well as to their proger ufe and Improvement. 



' Mr Jomthdn Edwards, 83 

•" 1 have alfo niany other thingi in hand, in fomc oi which 1 hai'emade 
^rcat progrcfs, "^v'hich I will not trouble you with an account of. Some 
of thefc things, if Divine Providence favour, I fhould be willing to at- 
tempt a publication of. So far as I myfelf am able to judge of what tal- 
ents I have, for benefiting jny. iellow-crcatures by word, I think .1 caa 
vrrite better than I can fpeak. 
My heart is fo much in thefe ftudieSj^that I cannot find it in my heart 

, to be willing to put myfelf into an incapacity to purfue them any more in 
the future part of my life, to fuch a degrwi^as I miitl, if I undertake to go 

. through thi fame courfe of employ, in the office of a prefident, that Mr 
-Burr did, inftrufting in all the languages, and taking tiic whole care of 
the inftru£lion of one of the clafles in all parts of learning, befides his oth- 
•er labours. If I fhould fee light to determine me to accept the place 
offered me, Tfhoyld be willing to take upon me the work of a prefi- 
dent, fo far as it conHfts in the general infpe6lion of the whole fticiety, and 
fubfervient to the fchool, as to their order and methods of ftuciy and in- 
ilriiction, affiilihg myfelf in immediate inftru£l:ion in the arts and fcien- 
ces, (as dilcretion fhould dire£l and occafion ferve, and theftate of things 

' require.) efpecially the fenior clafs; and added to all, fhould be willing 
to do the whole work of a profdTor of divinity, in public and private 
Ie£lares, propofing queftions to be anfwered, and fome to be difcuffed in 
writing and .free converfation, :n meetings of graduates and others, ap<* 
pointed in proper feafons Tor thefe ends. It would be now out of my 
way to fpcnd time, in a conftant teaching of the languages, unlefs it be 
the Hebrew tonguc^-which I .fliould be willing to improve myfelf in, by 
4nilru£ling others. r 

On the whole, I am much at a lofs, with refpcft to the way of my du-^ 
ty in this important affair : I am in doubt, whether, if I fbould engage 
in it, I fhould not do what both you: and I would be forry for after- 
wards. Ne\xrthclefs, I think the greatnefs of the affair, and the regard 
due to fo worthy and venerable a body, as that of the truftees of Naifau 
Hall, requires my taking the matter into fcriousconfideration : and unlefs 
you (hould appear to be difcouraged by the things which I have now 
rcprefonted, as to any further cxpeftation from me, fhall proceed to afk 
advice, of fuch as I efteera mo(L wife, friendly, and faithful : if after the 
mind, of the commiffioners in Boftou'is known, it appears, that they con- 
fent to leave me at liberty, with refpedb to the blifmefs they hLve employ- 
ed xnc in here.'* 



^In this fufpence^he determined to afk theadviceof a 
number of gentlemen in the miniftry, on whofe judg- 
ment and inendfliip he could rely, and to aft accord- 
ingly, W/ho upon his, and his people's defire, met at 
Stockbridge, Jan. 4. 1758. And having heard Mr 
Edwards's reprefentation of the matter, and what his 
people had to fay by way of objcftioa againft his re- 
moval, 



84 The Life' of the Reverend 

movalj determined it was his duty to accept of the in- 
vitation to the prefidency of the college. 

When they publiftiedaheir judgment and advice to 
Mr Edwards and his people, he appeared uncommonly- 
moved and affefted with it, and fell into tears on the 
occafion, which was very unufual for him in the pref- 
ence of others ; and foon after faid to the gentlemen, 
who had given their advice, that it was matter of won- 
der to him, that they could fo eahly,. as they appeared 
to do, get over the objeft ions he had made againft his 
removal, to be the head of a college, wkich appeared 
great and weighty to him. But as he thought it his 
duty- to be direfled by their advice, he fliould now en- 
deavour cheerfully to undertake it, believing he was in 
the way of his duly. 

Accordingly, having had, by the application of the 
trullees of the college, die confent of the commiffion- 
ers to refign their miffion, he, girded up his loins, and 
fet off from Stockbridge for Princetovsrn in January- 
He left his family at Stockbridge, not' to be removed 
till fpring. He had two daughters at Princetown, Mrs 
X Burr, the widc^w of the hate Prefident Burr, and his 
oldefl daughter that was unmarried. 

His arrival at Princetown was to the great fatisfac- 
tion and joy of the college. And indeed all the great- 
eft friends to the college, and to the intereft of religion, 
were highly fatisfied and pleafed with the appointment 
of Mr Edwards to the prefidency of that, college, and 
had their hopes and expectations greatly raifed hereby. 
And his correfpondcnts, and friends, and well-wi(hers 
to the college in Scotland, greatly approved of it. 

The corporation met as loon as could be with con- 
vcniency, after his arrival iu the college, when he was 
by them fixed in the prefideut's chair. 

While at Princetown, before his lic-knefs, he preach- 
ed in the college-hall Sabbath after Sabbath, to the great 
acceptance of the hearers ; but did nothing asprefJdenf, 
unlets it was to give out fome queftions in divinity tt> 
the fenior clafs, to be anfwered before him ; each one 



•^Mr Jonathun Edwards. 85 

r having opportunity to ftudy and write what he thought 
proper upon them. When they came together to an- 
fwer them, they found fo^mucli entertainment and profit 
by it, efpecially by the light and inftruHion Mr Ed-- 
wards communicated in what he faid upon the quef- 
tions, when they had delivered what they had to fay, 
that they fpofce of it with the greateft fatisfaflion and 
wonder. ^ 

During this time, Mr Edwards feemed to enjoy an 
imcommon degree of the pr^C^ice of God. He told 
his daughters he had bad great exercife, concern, and 
fear, relative to his engaging in that bufinefs ; but fince 
it now appeared, fo far as he could fee, that he was 
called of God to that place and work, he did cheerfully 
devote himfelf to it, leaving himfelf and the event with 
Go^^ to order what feemed to him good. 

The fmall "pox had now become very common in the 
countiy, and'was then at Princotown, and likely to 
•fpread, -And as Mr Edwards had never had \x^ and in- 
oculation was then pratlifedwith great fuccefs in thofe 
parts, he propofed to be inoculated, if the phyficians 
fliould advife to it, and the corporation would give 
their confent. ^ 

AocordinglyY by the advice of the phyfician, and 
confent of the corporation, he was inoculated Febru- 
ary 13, He had it favourably, and it was thought all 
danger was over ; but a fecondary fever fet in, and 
by rcafon of a number of pufiles in his throat, the'ob- 
ftrucHon was fuch, that the medicines neccflary to 
ftanch the fever, could not be adminiftercd. It there- 
fore raged till it put an end to his life on the 22d of 
March 1758, in the fifty -fifth year of his age. 

After he was fenfible that hc\yould not furvive that 
ficknefs, a little before his death, he called his daugh- 
ter to him, who attended him in his ficknefs, and ad- 
dreffed her in a few wprds, which were immediately 
taken down in writing, as near as could be recollefted, 
and arc as follows : 

I DfAR 



.86 TktLife of the Reverend 

-Dear Lucy, 
- ** It feems to me to be the will of God that I m^ft 
•' Ihortly leave you ; therefore give my kindeft love 
*' to my dear wife, and tell Ker» that the uncommon 
*' union which has fo long fubfifted between us, baa 
** been ol fuch a nature, as f truft is fpiritual, aii4 
** therefore will continue- forever : and* I hope (he 
•' fhall be fupported under fo great a trial, and fubmit 
** cheerfully to the-wHlijf..Gi>d. *And as to my cHil- 
** dren,.youare^nowJikely to be left fatherlefs, which 
** 1 hope will be an inducement to you all to feek a 
*' Father whp will never fail you. And as to my fu- 
•* neral:, I would have it toie lik^Mr JSiwr's ; and any 
•*; additional fum *of money that might be expeaed^lo 
•f be laid out that way, I would have it difpofed of to 
•' charitable ufes."* 

: .He faid but very little in hi& ficknefs ; but wa^an 

admirable infiance ot patience and refignation to the 

laft. Juft at the clofe^of bk life,^a fome perfons, w|io 

ftood by, and expeftUig be woulctbreath his laftina few 

minutes, were Jamentihg his death, not only as a grieat 

f j-own on the college, Jbutnas Jiavipg a dark afpeft on 

the intereft of religion in general ; to their furprifg, 

not. imagioing* that he heard, or^ver would fpeak *a- 

nother word, hp faid^ *■ Truft in ^God, and ye need 

not fear."- Xhefe were his laft words. • And what 

could have been more fuitable to theoccafion! And 

what need of more ! In thefe is ai much-matter of in» 

ftruftion and fupport, ^as^iC he had^wmt^a volume. 

' ' • ' This 

, * Prefident Burr or^^red, on I14S deathJbed, t^attits fanerallhould not 
be attended with that pojtnp and ccfl, by procuring and giving awai^ a 
gpeat number of coftly tnouniing-fcar^^ &c. and the coniumption of a 
great quantity of fpirituous liquors ; "which is an extravagance that is be- 
come too cuftomary in thofe parts, efpecially at the funetplt of the great 
?r.d the rich : and that nothing fliould be expended but what was agreea- 
ble to the diflates of Chriftian decency. And that the fum which muft 
bfc expended at a modi(h funeral, over and abt-ve the ncceffary coft of 
decent one, {hou!d be given to the poor out of his cftate. 

It is to be wifhcd and hoped, that the laudable example of^ thefe two 
woithy prefidents, in which they bear their dying teftimony againA » 
pra6lice ro unchriftian^ and of futh bad tendency fo many wa^-s, niay 
f AC fomc good cffeft. 



Mr Jonathan Kdwaris, ^^f 

This Is the only confolation to his bereaved friends, 
who are fenfible of the lofs they and the church of 
ehrift' have fuftained in his death ; God is all fuffi* 
cient, and ftill has the care of his church. ^ 

He appeared to have the uninterrupted ufe of his 
reafon to the laft, and died with as much calmnefii and 
compofure,to all appearaace, as that with which one 
goies to flcep. 

The phyfician who inoculated and conllarttly at:- 
tended mra in his ficknefs, has the following words in 
his letter to Mrs Edwards on this occafion : " Never 
"did any mortal man more fully & clearly evidence the 
'• fincerity^f all his prof effions, by one continued, u- 
** niverfal, calm, cheerful refigiiation and patient fub- 
"'miflioh to the divine will, through every ftage of 
" his difeafe, than he. Not fo much as one difcon* 
" tented exprefBon, nor the leaft appearance' of mur- 
*' muring through the whole. And never did any 
•* perfon expire with more perfeft freedom from pain : 
'* not fo much as one diftorted hair, but in the molt 
V proper fenfe of the words, he really fell afleep*" 

PART IV. 

f - 

Containing an Account of his Manuscripts, tfyjrf 
the EoQKSpubliJkeJ by him. 



SfecTioN I; 

His MANUSCRIPtS. 



MR. -Edwards has left a great many volumes in 
manufcript, which he wrote in a mifcellaneous 
way onalmoft all fubjeds in divinity ; which he did, 
not with any defign they (hould ever be publifhed in 
the form in which they are ; but for theiatisfa6)ion and 
improvement of his own mlnd»and that he oMghf re- 

tafin 



88 The Mft of tht R^vermd 

tain the thoughts whidV appeared to him worth pre- 
ferving. - Some idea of the progrefs he had made, and 
the materials he had colIe&«d in this way, he giyes in 
the foregoing letter to the trufte«s of Naflau-Hall, 
(page 81 & 82.) He has wrote moch on the prophecies 
of the Mefliah, juftiiication, the divkiity of Chrift, and 
the eternity of hell tornieats. He wrote a great deal 
on the Bible, in the fame way, by penning his thoughts 
on particular paflages of it, as they occurred to him 
ia reading or meditation ; by which he has caft much 
light on many parts of the Bible, which has efcaped 
other interpreters. And by which his great & painful 
attention to the Bible, and making it the only rule of 
^is faith, are manifeft. 

If the public were willing to be at the coft, and pub- 
li filing books of divinity met with as much encourage- 
ment now, as it ha^ fometimes, there might be a num- 
ber x)f volumes publilhcd from his man ufcripts, which 
would afford a great deal of new light and entertain- - 
ment to the church of Cferift : tbwigh they wouid be 
more iniperfeQ than if he himfelf had prepared them 
for public view.^ . ^ 

As the method he took to have his mifcellaneoui 
writings in fuch order, as to .be able with eafe to turn 
to any thing he had wrote upon a particular fubjeft. 
When he had occafion, is perhaps as good as any, If 
i>ot the beft that has beenp{^t>fed to the public ; fome - 
account of it will here be given, as what may be of 
aHvaiJtagc to young (Indents, who have not yet gone in- 
to any method, and arc difpoTedto improve their minds 
by writiuij. 

He numbered .all his mifcellaneous writings. The 
firft thing he wrote is No. i< the fecond I^. 2. and fo 
on. And when he had occafion to write on any par- 
ticular fubjeft, he firft fet down the number, and then 
wrote the fubjeft in capitals or large characters, that it 
might not efcape his eye when he (hould have occafion 
to turn to it. As for inftance, if he was going to write 
on the happinefs. of angels^ and his lafttiutnber was- 

H8^ 



Mr. jfonathan Edwards. -89 

148, he would begin tlmf-*-i49. Angeh*, their happx« 
neft.— And when he had wrote what he deflgned at 
that time on that fubjefi, he would turn to. an alpha- 
betical table which he kept, and under the letter A, he 
would writ^. Angels, their happinefs, if this was not 
already in his alphabet ; and then fet down the num. 
ber 149, clofe at the right hand x>f it. And if he had 
occafion to write any new thoughts on the fame fub- 
je£l • if the number of hi* mirceilanies were increafed, 
fo that his laft number was 261, he would fet the num- 
bier 262, and then the fubjecl as before. And when 
he bad done writing for that time, he turned to his ta~ 
ble, to the word angels ; and at the right hand of the 
number 149, fet down 262. By this means he had no 
occafion to leave any chafms ; but bc^an his next fub - 
jeft where he left off his laft. 

The number X)f {lis mifcella^eous writings ranged in 
this manner, amounts to above 1400^ And yet by dk 
table contained on a flieet or two of paper, any thing 
ba wrote can beturncdtoatpleafure. . 

— •♦•• 

Section II. 

His Publications* 

MR Edwarbs was greatly efteemed and famed as' > 
an author both in Europe and America. His 
publications naturally raifed in the reader of tafte and 
judgment, an opini^m of his greatnefs and piety. His 
books met with a good reception in Scotland efpe. 
cially, and procured him great- efteem and applaufe 
there. A gentleman of note there, for hisiuperior 
genius and talents, has the following words concern- 
ing Mr. Edwards^ in a letter lo one of his correfpond- 
entsin America : *' I looked on him as incomparably 
"thegreateft divine and pbilofopher in Britain or her 
** colonies ; and rejoiced that one fo eminently qualified 
"for teaching divinity was chofen prefident of New- - 
I -2-. ** J^rfey 



1 



JO The Life of the Reverehtf 

" Jerfey college.'* And in another letter the ikmegetv- 
tlcnian fays, *' Ever ftnce I was aOquainted with M r 
*' Edwards's writings, I have looked upon him as the 
** greatcft divine this age lias produced." And a rev^ 
ercnd gentleman, lately from Holland, fays, " That Mr 
•* Edward's writings efpeciaUy on <he freedom of the 
•• ryzV/, were had in gpeat^eftecm there : that tlie proi'of- 
*' fors of the celebrated academy, firefented their com». 
** pliments to Prefident Edwards. Several member* 
*' of the claffes of Amfterdam gave their thanks, by him , 
*' to pious Mr Edwards, for his juft obfervations on Mr 
*• Brainerd's lite ; which book was tranflated in Holland, 
*' and was highly approved of by the univcrfity of U- 
" trecht.— " 

A briciaccount of what be publifbed is therefore herc^ 
fubjoined. 

A fermon preached at Boiton, on i Gor, i. 29, 30^ 

.31. ; with a preface by one of theminifters of Bofton.. 

A fermon preached at Northampton, in tlie year 

1734, from Matth. xvi. 17. intitled» A divine and fu- 

pernatural Light immediately imparted to the Soul, by 

the Spirit of God. 

The narrative which has been mentioned, wrote^ 
Nov. 6. 1736, which was firft printed in London, 
and recommended by Dr Watts and Dr Guyfe, and 
had two editions there. And then it had another e- 
dition in Bollon, in the year 1738, recommended by 
four of the fenior minifters in Bofton ; to which were 
- prefixed five difcourfes on the ioUowing fubjefts. 

I, J unification by* faith alone. IL Preiling into- 
the kingdom of God. IIL Ruth's refolution. IV, 
Thejuitice of Godin the damnation of finners. V,. 
The excellency of Jefus Chrift ; delivered at Noth- 
ampton, chiefly at the time of the wonderful pouring, 
out of the Spirit of God there. 

The difcourfe on juftification by faith alone, may be- 
recommended as one of the beft things that has been 
wrote on that fubjeft ; fetting this truth in a moft plain, 
fcriptural, and convincing light ; and as wdl wortfiy 

the 



'JVf r Jot^athan £^dmards* gt- 

tlie careful perufal of all Chriftians, efpecially candi- 
date* for the miniftry. The oJ:her difco^r fes are ex.. 
cdteat, having much divinity in them, and tending, 
above moft that are publiffied; to awaken the confcience 
of the itiiner, and in&ru£l and quicken the chriftian. 

A fefmon preached at Edifield, July 8. 1741, in^ 
^tled. Sinners in the hand^- ofan angry God, preach- 
ed at a time of- great awakenings there ; and attended- 
with remarkable impreflions on many of the hearers^" 

A fermon on the diftinguifcing marks of a work of 
Ae Spirit of God, preached at New-Haven, Sept. 10. 
»7.4i, from 1 JiOhn iv. 1. ^ jpubliftied with great en« 
largements. This was re-pnnted in Scotland* 

Some thoughts concerning th^ prefent revival of re- 
.kgion in New. England, and the way in which it ought 
to be acknowledgwi. and promoted ; humbly offered to 
tbepublic^in-a^reatife on tliat fubje6l, in five parts ; „ 
puhiiflied in the year 174^.. This had afecondedi- 
^on in Scotland. 

Aiitceatife concerning Teligiousaflfeaions, publifiied^ 
in the year 1746* Thefe three laff have been mention- 
ed before, with the particular occafion and defign of 
their publication, page 57; 

A treatifeintitled, Xn humble attempt to promote 
explicitagrcement, and viftble union 01 God's people 
in extraordinary prayer, for the revival of religion, &c. ; 
recommended by five of the principal minifters in 
Bofion ; publiihed ia 1747>. In which he (hows his 
great acquaintance with fcripturey and^his attention to, 
and good underftanding of the prophetic part of it. 

An account of the life of the kev. Mr David Brain- 
erd, minifter of thCgofpel, and iniffionary to thein- 
dians, &c* with refleftions and observations thereon ; . 
publifhed in the year 1749. 

An inquiry into the qualifications for fuFl commun- 
ion in the vifible church ; publifhed in the year 1749; 
intended a0 an explanation and vindication of his prin- 
ciples in the matter which occafioned his difmiflion 
from Northampton. 

A 



92 Tkt Life of the Revereni 

Areply^^td the Rt^v. Mr Williams's anftvcr to the 
forementioim^ inquiry i publiflied in the year 1752. 

A fermon preached^at Newark, before the Synod,- 
Sept, 28, 1752, from James ii. 194 intitled, True 
Grace diftinguiflied, from the expedience of Devils. 

A carefuland ftri ft- inquiry tinto the modern prevail* 
ing notion oft hat freedom 01 will, which is fuppofed 
to be effential to moral agency, &c. ; publifhed in the 
year 1754^ 

This is jufUy thought^ by good judges; to be one of 
thegreateil efforts of the human mind, that has appear*- 
ed, at leaft, in this century. In which the author 
(hows that force and ftrength of mind, that judgment^ 
penetration, and accuracy of thought, that juftly inti- 
tles him to the charafter of one of the greateft geniufcs 
ef this age. TKis treatife doubtlefs goes, further to- 
wards fettlingthe main point* in controverfy, between 
Calvinifts and Arminians,. than any thing that fias been < 
wrote: he having herein abundantly demon ft rated the 
chief principles on which Arminians build their whole 
fcheme, to be .falfe and moft abfurd. Whenever, there- 
form this book com6s-to be generally attended to, it wiH 
doubtlefs prove fatal to Arminian and Pelagian princi- 
ples. This was re-prihted in London, Anno 1762, and 
has been introduced by the Rev* T. CJap, Prefident 
of Yale Collejije, to be recited there by the ftudents. . 

The great Chriftian do£lrine of original fin defend^ 
ed ; evidences of its truth produced, and arguments to 
the contrary anfwered. Containing, in particular, a re- 
ply to the obje^ions and argUings of Dr John Taylor, 
&c. ; publifhed in the year 1758. This was in the 
prefs when he died.- : 

^ Befides theCe, he publifhed fc^veral ordination fermons^ 
and fome others, preached upon particular .oceafions. . 



APPENDIX. 



[93 J 

A P P E N D I X. 

No. I. 

Containing a brief AC CfOVNT of Mrs EsTHBfc,' 
Burr, and fome ExtraEls of LETTERS wmit' 
by her. ^;'" 

MRS Burr and her children were inoculated al 
the fame time her fatherwas, and were recover- 
ed when^ he died. But after fee was peifeftlyrecover- 
ed to all appearance, fee was Suddenly feized witha vi- 
olent diforder, which carried her out of the world' in a - 
few days ; and which the phyficiaR 'faid he could call 
by no name but that of a mtfftngtr fent^ fuddtnly ta 
cali htr out of the worldv one died April r. 17^8, fix*, 
teen days after lier father, in the twenty -Icventh year 
erf her age. She was married to Mr Burr Jtcne 2:9. 
tjQ^. By him fee had iw^ childrenv a; fcm and a ^ 
daughter. >/ 

Mrs Burr exceeded Bioft of her fex iti tHc bcciuty of 
her perfon, and in a decent and eafy g^pfiure, befaavioui^ 
and converfation ^ not ftiff and fiarch on the one han^ 
nor mean and indecent on the others in herunifFeft- 
ed, natural freedom with perfans of all^ ranks, witii 
whom fee converted., Hir genriis was much moffe 
than common. She had a lively, fp right l)^imB^inaiir' * 
tion, a quick and penetrating thought, nod a good judg- 
ments She had a peculiar fmartnefs in 'her make and ' 
temper, which yet was^ confifteVit witttpleafantriefs and 
good nature ; and fee knew how to be pleafant and fa- 
cetious without trefpai5ng on the bounds of gravityi 
or ftrift and ferious religion;. Iii feort, fee feemed 
to be formed to pleafe, arrd efpecially to pleafe onQ of 
Mr Burr's tafte and talents, in whom iie was exceed- 
ing happy. But what crowned all her exccUencie$, 
an^ was her chief glory, was her religion. She was 
hopefully: converted when fee was (even or eight years 

old I. 



94 A P P'E -N' D I X. 

old ; and (he made a public proFeflion of religion whea 
file was about fifteen years, of age; and her converfa- 
tion and cCfinduS to her death' were exemplary, and a« 
becometh godlinefs. But as her religious fentiments 
and exercifes will beft be underltood by thofe who are 
ftrangers to her, by her own words, the following ex- 
tf%6ts are made from letters which fhe^wrote not lon^ 
before her death. 

The following is an extraft frem a letter (he wrote 
to her mother not long atfer Mr Burr*s death, dated it 
Princeton, 0£h>ber 7. 1757. After giving fome ac 5. 
count of Mr Burr's death, and reprefenting the fenfe 
(he had of the grcatnefs of the lofs (he and her children 
had fuftained, fhe writes in the* following words : 

•• No doubt, dear Madam, it wiH be fome comfort 
to you^ to heafi'that -God "has not^ utterly forfaken, al- 
though he has cail down., J Would fpeak it to the glo- 
ly of God's name, that I ^think he has in an uncora-f 
mon degree difcovered himfelf to be an all-fufficient 
God, a lull fountain of al^^good;^ Although all ftreamt 
were cut off, yet the fountain is left full. 

•• I tJtHikk I hav^ bcert^enkbkd to cail' my" care upon 
htm, "and have found gr^at peace and calm in my mind^' 
lucn as this world cannot give^ nor take. 

•• I have had uncommon* freedom, and nearnefs to 
the throne of gcace. ' God has*feemed fenfibiy near in 
foch- a fupport?ng and.coraforti.ng^mannerj^hal I think 
I have never experienced thelikei 

•• God has'belped meto review my paftand prefent 
irieTcief,5wkb-fome' heart- afFc£ling degree of thank- 
fulnefs.* 

*• I think God has given ms fuch a fenfe of th? van- 
ity of the world, and uncertainty of all fublunary en- 
joyments, as I never had before. The world vanifhe* 
out of my {ight ! Heavenly and eternal things appear 
muck rtiore real and important than ever before. I feel 
myfelf to be. under much greater obligations to be the 
Itord's than before this fore affliftion. . # 

• ** The way of iaivation by faith in Jefus Chrift ha?» 
^ appeared 



A:PP E N D I X. " g^ 

speared more clear and excellent ; and I hare been 
conllrained to venture my all upon him, and have found 
great peace of foul, in what I hppe has been aftings of 
fdith. Some parts of the Pfalms.haye been very com- 
forting and refreOiing to my foul. 

** 1 hope God has helped me to eye his hand in tys 
awfol difpeniation, and to /ee the infinite right he has 
to his own, and to difpofe of them as hepleafes. 

** Thusi dear Madam; I h«tve given you fome brok* 
en bints of the exercifes and fupports of my mind, 
fince the death of him, whofe memory and example 
will'ever be precious to me as my own life, 

•' O, dear Madam I I doubt not4)ut I have your and, 
tnyJ:ionoured father's prayers daily- for jme j but give 
me leave to intreat you both to requeft earneftly oi the 
Lord, that I may never defpife his chafteni.ngs, nor! 
taint undeF4hi« his fevere ftroke ; .which I am fenfibje' 
there is great danger of, if God fhould only deny me 
the fupports thai he has hitherto gracioufly granted. 
. ** O , I am afraid I Ihall condu&rayfelf fo as to bring 
diflionour on my GckI, afid the religion which I^prp- 
fefs ! No, rather let -me die this moment, than be left* 
to bring diflionour on God*fr Jiply name. — I'm orer->j 
come — I muft conclude with once more beggings tfaat 
as my dear parents remeiftber themfelves, they would 
not forget their greatly afflrfted daughter, (now a lonely^ 
widow,) nor her fatherlefscchil^en. 

•• My duty to my ever dear and honoured parents, 
love to my brothers and fifter«. From, 
Dear Madam, '' 

ydlir dutiful and affeftionate daughter, 

ESTHER BURR>" 

' To my , ever honoured Father. 

** Honoured Sir, Princeton^ Nov. 2. 1757. 

iii\7'OlJR mcft affeflionate, comforting letter by 

• JL my brother was exceedingly refrefhing 

to 



.96 APPENDIX, 

40 mc, although I was fomething damped by jiearing 
that I fliould not fee you until fpring*. But it is my 
comfort in this difappointment, as well as under all my 
affliQions, that God knows what is heft for me, and for 
his own glory. Perhaps I doated too much on the 
company and converfiation of fuch a near and dear af- 
fectionate father and guide, I cannot doubt but all is. 
for the bell, and I am fatisfied that God ihould order the 
affair of your removal as fliall be for his glory, whate- 
ver comes^ of me. 

•* Since I wrote my mother's letter, God has carried 
me through new trials, and- given nie new fupports. 
My little fon has been fick* witha flow fever, ever fin«e 
my .brother left us, and has been brought to the brin^ of 
the grave, but I hope in mercy God i* bringing him up 
again. I was enabled to refign the child, (aher a fevere 
ftruggle with nature,) with the^greateft freedom. God 
Ihowed me that the child was not my own, but his ; 
and that he had aright ta recall what he had lent, when- . 
ever he thought fit ; and I had no reafon to complain, 
or fay,.God was hard with rae. This iilenced me. 

^* But^O,,haw good is .God ! He not only kept mc 
from complaining, but comforted me by enabling me to 
offer up thexhild by faith, 1 think, if ever I a€led faith, 
I faw the fulnefe there was in Chrift for little infants, 
aad his willingnefs to accept of fuch as were offered to 
him. ** Suffer little children to come unto me^. and 
forbid them ^ot^'^ were comforting words. 

'* God alfo fhowed me in fuch a lively manner, the 
fulnefs theirwasinhimfelf ofalLfpiritualbleffings, that 
I faid, Although all. flreams were cut off,Aret fo long as 
my God lives, I have enough. He enabled me to fay, 
** Although thoujlay me, yet' will I truft in thee/* 

*' In this time of trial, 1 was led to enter into a re-^ 
newed and explicit covenant with God, in a more fo- 
lemn manner than ever before ; and with the greatell 

freedom 

* When Mr Edwards wrota the letter fhe refers to, he did not tfink 
of going to Princeton till fpring ; but hp afterwards detccniincd otfjcr- 
wiie, and went in January, as is befoie related. 



A'P P;E N DIX. 97 

' freedom and delight. After much feirexaminafion 
and prayer, I did give up myfelf and <^hildren toGod, 
with my whole heart. Never until now, had I a fenfc 
of the privrliege we are allowed in covenanting with 

" God ! This a6l of foul left my mind in a quiet and Rea- 
dy truft in Gbd. 

" A few days after this one evening, in talking of 

• the glorious Itate my dear departed hufband muft be in, 
my foul was carried out in fuch longing defires after 
this glorious ftate, that I was forced to retire from the 
family to conceal my joy. When alone, I was fo 
tranfported, and my foul carried out in fuch eager de- 
frres after perfection , and the full enjoyment ot God, 
and to ferve him uninterruptedly, that, I think, my na- 
ture wouH not have borne much more. I think, dear 
Sir, I had, that night, a foretafte of heaven. This 
frame continued in fome good degree the whole night, 
I41ept but little, and when I did, my dreams were all 
of heavenly and divine thingf?. Frequently fince, I 
have felt the fame in kind, though not in degree. 
Thus a kind and gracious God has been with me iii 
fix troubles, and in feven. 

•• But O, Sir, what caufe of deep humiliation and a- 
bafement ot foul have' I, on account of regaining cor- 
ruption ; which I fee working continually, efpecially 
pride I O, how many ihapes does pride cloke it 'elf in. 
'• Satan is alto fhootinjj his darts ; but, bleffed be 
God, thofe temptations oi his, that ufed to overthrow 
me, a* yet have not touched me. 0,to be delivered 
from the power of "Satan, as well as (in ! I cannot help 
hoping the time is near. God is certainly fitting me 
for himfelf ; and when I think it will be foon that I 
ftalJ be called hence, the thought is tranfporting.'* 

K No. 



,^98 A P P E N D I X. 

No. IL 

Containi7ig ajhort SkUch of. Mrs Edwards's X^i^jFE 

fl»fll5. Character. 

MRS Sarah Edwards, the , amiable confort of 
Prefident Edwar43, did ^ot long furvive him. 
In September (he fet out in good health on a journey 
to Philadelphia, to take c^e of her two orphan-grand- 
children, which, were now in that city ; and had been 
lince the deajji of Mr? Burr. vAs they hadnorelatioiis 
in thofe parts, Mrs E(Iward$ propofed to take them in- 
to her own family. .She arrived there,; by the way of 
Princeton, September ^i. in good health, having liad 
a comfortable journey. tBut in a few days flie was fud- 
denly feized with a violent dyfentery, -which put an 
end to her life on the ^fth day, jOflober %, 1758, in 
the forty-ninth year of her age. :>She faid not much in 
heil^^knefs, being e^ercifed rapll of the time with vi- 
olent pain. { Qn thcvUiprniflg of the day flie died, flie 
apprehended her death w^sjapar, when Ihe exprefled her 
entire refignation to Go(J, and defire that God might be 
glorifiad in a'l things i.m^ tbat^^e might be enabled to 
glorify him! to the ' lall ; ^aod continued in fuch a tem- 
per, calm and refigned, till flie diei 

Her rerpains were carried to j^rinceton, which is 
about forty n^iles from Philaddphia, and deppfitefl 
With Mr Edwards's. -pThus they .JivKo were in tlieir 
lives remarkably lovely and pleafant, in their death 
were not much 4ivided. H.-^re lie the father and moth- 
er, the fon and daughter, who. were laid together in the 
grave, within the fpace pf a little more than a year, 
though a i'ew months before their dwielling was more 
than one hundred . and fifty miles apart. T wo prefi- 
dents of the fame college aiid their conforts, than whom 
it will doubtlefs be hard to find f our perfons n^ore valu. 
able aud ufeful, in a few months are cut off from the 
earth forever ; and by a remarkable providence are put, 
as it were, into one grave t And we, the furvivorS. are 

, left under the gloomy apprehenfion that thefe righteous 

^le taken away frpm the evil tp come. 

Su^Fely 



A P P E N D I X\ 99 

Surely America is greatly emptied by thefe deaths \ 
ifow much knowledge, wifdom, and holinefs is gone 
from the earth forever ! And where are they who (hall 
n!iake good their ground ! 

Mrs Edwards was born in New.Haven,in Connec- 
ticut, January 9. T/Og-io. Her father was the Rev. 
Mr James Pierpoint, who was long an eminent, godly, , 
and ufeful minifter of the gofpel at New-Haven*, She 
was married to Mr Edwards, July 20. 1727, in the 
eighteenth year of her age. ^ 

Though Mrs E3wards's full charafler will not be at- 
tempted here, ycft iit is thought proper to mention a feW- - 
things; in which fh%'excelled, and fet an example wor- 
thy the imitation of all. . ' 

She remembered her creator in the days of heryouth 
and became truly, and remarkably religious at about 
fi^e years old. Was a more than ordinary beautiful 
perfon; of a pl^afant, agreeable countenance, of an a- 
snikble, courteous converfation and behaviour ; thelaw^ 
of kindnefs was in her tongue. 

She was emiftent for her piety and experimental re- 
ligion. Religidus cohverfatidn was much her delight, 
and this flic promoted in ill companies, as far as was 
gipper and decent for her ; and her difcourfe fliowed 
ncr underitahding in divine things, and the great ira- 

fireffion they had on her mind. The friends of true re- 
igion, and they,-who were ready to engage in religious 
converfation, and delighted in that which was moft ef- 
fential and pra£lical in true religion, were her peculiar 
friends and intimates. To whom (he would open her 
mind freely, and tell them the exercifes of her own 
heart, and what God had done for her foul, for their ' 
encouragement and excitement in the ways of Gbd. 
Her mind appeared to them who were moft converfam 

with 

* He was the elcfeft fon of Mr John Piefpoint ©f Roxbury, who came 
out of £ngUnd. Her^notEer was Mrs Mary Pierpoint, elaeft daughter 
of the Rev. Mr Samuel Hooker, miniller of the gofpel at Farmington in 
Conne^icut, and fon of the Rev. Mr Thomas Hooker, once minifter of 
the gofpel at Hartford,^ and famous as a divnie through all the churches 
in England. 



100 A P P E N D I ^: 

with her, conftantly to attendlo divine things, ercR . 
on all occafions, and in all bufinefs of life. 

The religious dutres of the clofet (h-e was a great 
friend to, and took much delight in. them. She high- 
ly prized focial worfliip. Was wont to attend the pri- 
vate meetings for religious worftip, which were kept 
up at Nortliampton while Mr Edwards lived there. 
And promoted ai^d attended meetings of per fons of her 
own fexonly,in order for prayer and religious conver- 
fation. She was a conftant attender on public worfliip, 
and behaved with great gravity, arid ferioufnefs in the 
houfe of God. 

She paid proper deference to Mr Edwards, and treats 
ed him with decency atid refpeft at 2l\\ times. As Re 
w^s of a weakly, infirm, con-ftitution, and was peculiar 
andiexaft in his diet, flie was a tender nurfe to him ; 
cheerfully attending upon him at all times, and mini- 
firing to his comfort; and fpared no pains to conform 
to his inclinations, and make things agreeable and com- 
fortable id him. 

She accounted it her greatellglopy, and that wherein 
flie could beft.ferve God and her generation, in being 
a means of promoting Mr Edwards's comfort and ufe- 
fulnefs in this way. And nopef fon of difcerning could 
be converfant in the family without obferving and acK 
rni ring the great harmony, and mutual love and^eftcera 
ih^t fubfiRed between thera. 

When [lie herrelf laboured under- bodily diforders 
and pains, which was ofien the cafe, fxue waft- not wont 
to be full of her complaints, and put on a dejefted or 
four countenance, being out of humour jvith every bo- 
dy and every thing, as if (he was difregarded and neg- 
le^cd, but (he would bear up under thera with patience 
and a kind of cheerfulnefs and good humour- 
She was a good economifl, managing her honfehold 
gLffairs witli diferetion ; in which (he was laborious and 
diligent. She was yery careful that nothing fliouldW 
wafted and loft ; and often, when flie did any thing to 
f4ve a fuiall nji^tter, pr dlce£led her childrwtQ.do itia 

• any 



APPENDIX. lot 

any inftance, or faw'them wafte any thing, (he would 
mention the words of o«r Saviour ; which, fee faid, 
fecpften thought of^ as containing a maxim worth re- 
membering; when, as the reafon why hi» difcipled 
fliould gather up the fragments, he«fays, * that noth- 
* INC BE lost.' She took almoft the whole care of 
the temporal affairs of the family, without doors and 
within ; and in this fee was peculiarly fuited to Mr 
Edwards's difpofition, who chofe to have no care of 
any worldly bufinefs. 

She had an excellent way of governing her children : 
She knew how- to make them regard and obey her 
cheerfully without loud, angry words, or heavy blows. 
Slie feldom ftruck her children a blow ; and, in fpeak- 
ing to them, ufed mild, gentle, and pleafant words. If 
any con^eSion was needful, it was not her manner to 
give it in a pafGon. And, when fee had occafion to 
rq)Tove and rebuke^ fee would doit in few words, 
without heat and noife, with all calmnefs and gentle- 
nefs of mind. . And in her direSrons or reproofs, in 
any matters of importance, fee would addrefs herfelf 
to, the reafon of her children, that they might not only 
know her inclination and will, but, at the fame time, 
be convinced of the reafonablenefs of it. She need 
fpeak but once ; fcfi was cheerfully obeyed ; murmur- 
iHg and anfwering again were not known among them : 
and the kind and gentle treatment they had from their 
mother, white fee. ftriftly and punSually maintained 
tcr parental authority, feemed t>aturaUy to beget and 
promote a filial regard and refpeft, and lead them to a 
mild, tender treatment of each other ; for iquarreling 
and contention, as it frequently takes place ^mong 
children, was not known among them. She carefully 
obferved the firft appearances of refentment and ill- 
will towards any, in her young children ; and did not 
connive at it and promote it, as many who have the 
care of children do, but was careful to feow her dif- 
pleafure at it, and fupprefs it to her utmoft ; not by an- 
gry,- wrathful words and blows, which often provoke 
K. 8 children 



102 APPENDIX. 

children <o wrath, and flir up and confirm their ifafci- 
ble pafTions, rather than abate and fupprefs them. 

As flie was fenfible, that, in many refpefls, the chief 
care of forming children by government and inftruc- 
tion, naturally lies on mothers, as they, are moft with 
their children in their moft pliable ag€, . when they 
commonly receive impreffions by which they^re very 
much formed for life ; fo flie was very careful -to do 
her part ia this important bufinef«^; And when flie 
met with any fpecial difficulty in thijs matter, or fore- ' 
faw any,, flie was wont to apply to Mr Edwards forad- 
.viceaiidafliflance; and on fuch oc cations they would . 
both attend lo it as a matter of ^grgat^importance. . 

But this was not all in which ihe exprefled her care 
for her children. She thought that parents had. great 
and important duty >to do towards their children before 
they .were capableof government and inftrxiftion, - For 
them.flie coniUntly and earneftty prayed, and bore them 
on her heart before God, in.all.her fecret-and moft fo. 
lemn addrefles to him ; arid that even before they were 
born.. The evidence of her pregnancy,nand confidera, 
tion that it was with a rationl, immortal creature, which . 
came into exiftence in an undone^and infinitely dread- 
ful ftate, was fufficient to lead her to bow before. God 
daily, for his bleffing an it ; even pedemption, and eter- 
nal life by Jef us Chrift. - So that through all. the pain, . 
labour, and for row, which attended her being the mo- 
ther ofxhildren, flie was in travail for them,, that they 
mightbe born of God by having.jChrift formed in them* - 

As the law of kindnei s was in her tongue, fo her hands 
were not withheld from beneficence and charity. • She 
was always a friend and patronefs of the poor and help^ 
lefs, and much in a3s of charity, as well as rdcommend^ 
ing it to others on all proper occafions. 

She was remarkable for her kindnefs to her friends- 
and vifitants, who refoited to Mr Edwards. She would 
fpare no pains to make them welcome, and provide for 
their convenience and comfort : and flie was peculiarly 
kind to flj:ang<?rs who came to her houfe; She would take 

fuch 



APPENDIX. 103 

fucb kkidr and fpecial notice oi fuch, and fo foon get ac- 
quainted with-them^ as it were, and fliow fuch regard 
and concern for their comfort, and fo kindly offer what 
fhe thought they needed, as to difcover flie knew the 
heart of a flfanger, and well underftood how 4o do it * 
good, and fo as to oblige them to feel» in fome^neafure, . 
as if the)? were at home. 

She made it her rule to fpeak^well^f all, fo faras (he ^ 
could with truth, and juftice to herfelf andothers. . She 
was not wQnt to dwell with delight on theimperfeflions 
and failings of any ; and^when (ha heard <^^fons fpeak* 
ing ill of others^ fhe wou Id;fay what ihe though^fiie could , , 
with truth and ji^ftice, in their excufe,- or divert the ob- 
loquy by ►mentioning xhofe tilings i^that were commend- 
able in them.i.Thuslhe.was.tenoer of every one's char- 
a&er, even of theirs; whaiDJiired and fpoke evil other ; 
and carefully yarded againittlve too common vice of 
evii.fpeaking and backbiting. ,> She could bear injur- 
ies suid ceproachjMritb grpat calmnefs and.patience^ with- 
out any difjtefitibntor^der evil for evil; button the 
contrary / was ready to pity and forgive thofe who. ap- 
peared to be her eoemiea.- « 

Shechad loiag:.to]d.her intimate friends, that flie had, 
a&er Idngibuj^le^^andexercifes,; obtained, by God'f 
gmce, an habitual wilUngnefs to die herfelf, or part with 
any of her mofhnear relatives : That flie was willing to 
bring forth children for death ; and refign up him whom 
{he efteemed fo great a bleffing to her and her family, 
her neareft j)artner,to the ftroke of death,whenever God 
{faauld fee fit to take him. And when flie had the great- 
efl trial, in the death of Mr Edwards, flie found the help 
and comfort of fuch a^difpoiition. Her converfation 
and coxidufl oxKthisoccafion was even to the admiration 
of her friends. It was fuch as difcovered that flie was 
fenfible of the great lofs, flie and her children had fuf- 
tained in his death ; and at the fame time fliowed, that 
flie was quiet and refigned, and had thofe invifible fup- 
ports and comforts by which flie could trufl in God 
with quietneft, hope^ and humble joy. 

They 



104 APPENDIX. 

They lived together in the married ftate above thirty 
years. Ih which time they had eleven children ; all 
'which are now living, except the fecond daughter, who 
died February 14. 1748, (of whom the puWic havefome 
account in the Life of Mr Brainerd, page 251.) and 
their third daughter, Mrs Burr, before mentioned ; and 
their youngeft daughter, named Elifabeth, who died fince 
her parents. The furviving children are three fons and 
feve daugbterg. . 



TH£END OF THE LIFE. 



[ 105 ] 



FAREWELL SERMON. 



^. 



Tie occajion of this Jermon has been mentioned in 
a preceding page / and is fo much count B,ed with 
th€ hijlory of the author's lifo, that it was tho'i 
proper tafubjoin it thereto^. 

2 Corinthians i. 14. 

As alfo you have acknowledged us in part^ that wt 
are your rejoicing^. even as ye alfo are ours in 
the day of the Lord Jefas, 

THE apoflle, in the precediTig part of the chapter, 
declares what great troubles he met with in the 
courfe of his miniftry. . In the text, and two foregoing 
verfes, he declares what were his comfortsand fupports 
under th6 troubles he met with.- There are four things 
in particular^ ... 

1. Tliat he had Approved himfelf to his owncon- 
fcience, verf. 12. *• For our rejoicing is this, the teftf- 
mony of biir confcience.that in fimplicity and god 1^^ 
fincerity, no^w.hh flettily' wifdo'm, but by the grace of 
God, w.ehave had our converfation in the world, and 
more abundantly to you-wards.** 

Sv- Another thing hefpeaksof as matter of comfort, ' 
is, that as he had approved himfelf to his own confcience. 
To he had alfo to the^confciences of his hearers, the 
Corinthians,, whom he jiow wrote to, and that they 
•fhould approve of him at the day. of judgment. 

3. The hope he had of feeing the bleffed fruit of his 
labours and fufferings in the mihiftry,. in .their happi- 
nefs and glory, in that great day of accounts. 

4. That, in hrs miniftry among the Corinthians, he 
had approved himfelf to his judge, who would approve 
aad reward hisfaithfukiefsin that day. 

Th^ ' 



k 



icf6 FareztJiU Sermon. ' 

Thefe three laft particulars are fignified in my texf/ 
and the preceding verfe ; and indeed all the four are 
implied in the text': It is implied, that the CbrinthianJJ 
had acknowledged him as their fpiritual Father, and as 
one that Had been faithful amiong them; and as the mean* 
of their future joy & glory-at the day bf judgment, and 
one whom they fliowld then fee, and havea"jbyful meet- 
ing t^rith as fuch. It is implied, that the apoftle expe61- 
ed at that time to havtf a joyful meeting with them be- 
fore the judge, and with joy to behold their glory, as the 
fruit of his labours ; and fo they wotildl>e his rejoicing. 
It is implied alfo, that he then expefted to be approved 
of tlie great judge, when he and they flicul J meet toge- 
thei' before him ; and that he would then acknowledge 
his fidelity, & that this had been the means of their glory ; 
and that thus he would, as it were, give them to him as^ 
hiis crown of rejoicing. But this the apoflle could not 
hope for, unlefs he had the teftimony of his own con- 
fcience in his favour. Ancjtherefofc the words do im- 
ply, in the ffrbngeft mahner^ that hehadajpprovedhim- 
felf to his own confcience. 

There is one thing implied in each of thefe particulars, 
and in every part of the text, which is that point I (halt 
make thefubjeft ofmy prefent difcourfe, viz. 
DO C T Rl N E. 

" Minifters, andthe people that have been under their 
care, muft meet one another before Chrift's^ tribunal at 
the day of judgment/* 

Minifters, and the people that have been under their 
care, muft be parted in this worU, how well foever they 
have been united : If they are not feperated before, they 
muft be parted by death'; and they may be feparated 
while life is continued. We live in a world of change, 
' where nothing is certain or ftable ; and where a little 
time, a few revolutions of the fun, brings topafs ftrange 
things, furprifing iterations, in particular perfons, in 
ftmiiies,in towns and churches, in countries and nations* 
It often happens, that thofe.who feem moft united, in a 
little time are moft' difunited, and at the greateft diftance. 

—Thus 



' Farew^li Seaman. 



107 



. --^Thus mlnifle«s and pepplc, between whenn there has 

: been the greatelt mutual regard and ftri£left union, may 
not only differ in their judgment, and be alienated in 

. -affe£lion» but ane may rend from the other, and all re* 
lation between them.be diffolvcd; dieminifiermaybe 
removed to a diiUnt place, ^d they may never have a^ 
ny more. to do one with another, in this wor]d.-<-rButif 
it be fo, there is one meeting more that they muft have, 

. and that is in the laft,great.day of accounts. 
Here i would .flie w, 

I. In what ^manner minifiers^ and thepeople^ whidi 
have been uniier their care,.lh?Jl meet one. another at the 

, day of judgmeat. 

II. for what foxfoks. 

III. For what realonsX^od has reordered it, that min- 
i&ers and their peoplejOball .then meet together in fuch a 
manner, and for fuch purpofcs. 

I. I would Jhe^jf, iniome particulars, in what man- 
ner minifters and the people,, which, have been, under 
their care, ihall meet one another at the day of j udgment . 
Concerning this, I wouldx)bfervetwo things ingeneral. 

1 . That they Jhall not then meet only asall mankind 
muft theii me^t, but therewill be fomething peculiar in 

. the manner pi tJbeir meeting* 

2. That their meeting together, at that time fliall be 
. very diffcrentirQjm what ufed to be in the.houfe of God 
. in this.worl^. 

1. They, ihaH -not meet at that day merely as all the 
world mull then meet together. 1 would obferve a dif- 
ference in two thiijgs. 

( i . } As to 4 clear aSual view, and diftin£l knowledge 
and notice of each other. - ~ 

Although the whole world will be then prcfent, ali 
. mankind of all generations gathered in one vaft affem* 
bly, with all pf the angelic nature, both eleft and fallen 
angels ; yet we. need not fuppofe that every one will 
have a diftinttand particular knowledge of each indi« 
viiual of the whole aflembled multitude, which will un- 
• 4oybtedly-contitt 0^ many millions of millions. Though 

it 



io8 ' Farewell Sermon » 

it is probable that men's capacities will be muckgreat^^r 
than in their prefengAate, yet they will not be infinite i 
Though their underftzindingand comprehenfion will be 
vaftly extended, yet men will not be deified. There wil 1 
probably be. a very enlarged view, that particular perfons 
will have of the various tparts .and members of that vaii 
afferably,>and fo of the proceedings of that great day ; 
but yet it mull needs be, that, according to thejiature of 
finite minds,,fome pecfonSvahd fome things, at that day, 
fhall fall more under the notice of particular perfons 
than others; and this (as we may well fuppofe) accord- 
ing as they fhall have a nearer concern with fome than 
others in the tranfaftions of the day. . There will be 
fpecial reafon why thofe,who have had fpecial concerns 
together 'm this world, in their ilate of probation, arid 
whofe.mutual aflSairs will be then to ;be tried and judg- 
ed, fhouldefpecially be fet in oneanotlier's view., Thus 
we may fuppofe, that rulers and fuhj efts, earthly judges 
and thofe whom they have judged, neighbours who have 
had mutual con verfc, dealings, and contefts, heads ©f 
familiesand their children an dfervants,. fhall then meet, 
and in a peculiar diflin6iion be fet together, ,. And ef- 
pecially will it be thus with minifters and their people. 
It is evident by the text, that thcfefhallfce in each others 
view, fhall diftinftly know each other, and fliall have 
particular notice one of another at th«t time. 

(2.) They fhall meet together, as having fpecial con- 
cern one with another in the gneat tranfactions of tfaat 
day. . 

Although they fhall meet the whole world at that time 
yet they, will not have any immediate and particular 
concern with afl. Yea, th« far greater part of thofe 
who fhall then be gathered together, will be fuch as they 
have had no intercourfe with in their flate of probation, 
atid fo will have no mutual concerns to be judged ot. 
But as to mjniflers and the people that have been under 
their care, they will be fuch as have had much imme- 
diate toncern one with another, in matters of the great. 
eft moment that ever mankind have to do one with a- 

nothcr 



farewetl Sermvn* 109 

nother in. Therefore they efpecialJy mn4t meet| and 
^be brought together befoi* the judge, as having fpe- 
♦Cial concern one with another in the defign and bufinefs 
•of that great day of accounts. 

Thus their meeting, as to the mani*ier of it, will be 
diverfe from the meeting of mankind in genera!, 

2. Their meeting at the day of judgment will be very 
diverfe from their meetings one with another in this 
world. 

Minifters and their people, while tlieir relation con- 
tinues, often meet together in this wotid ; They are 
wont to meet from fabbath to fabbalh, and at other 
times, for the public worfliip of God and adminiftra- 
' tion of ordinj^ces, and the folemn fervi'Ces of God's 
houfe : And befides thefe meetings, they have alfo oc 
cafions to meet for the determining and managing their 
ecclefiaftical affairs, for the exercife of church-difcip- 
line, and the fettling and adjufting thofe things which 
concern the purity and good ord^r of public adminif- 
trations. But their meeting at the day of judgment will 
be exceeding diverfe, in its manner and circumftances, 
from any fuch meetings' and interviews as they have 
one with another in the prefent iiate. I would ob- 
•ferve how, in a few particulars. 

(1.) Now they meet together in a preparatory muta- 
ble ftate, but then in an unchangeable Hate. 

Now finners in the congregation meet their minifters 
in a ftate wherein they are capable of a faving c'liange, 
capable of being turned, through God's bleffing on the 
miniftrations and labours of their paftor, from the power 
of Satan unto God ; and being brought out of a ftate of 

?;uilt, condemnation and wrath, to a ftate of peace and 
avour with God, to the enjoyment of the privileges of 
his children, and a title to their eternal inheritance. 
And faints now meet their miniiler with great remains 
of corruption, and forrietimes under great fpiritual dif-. 
ficulties and afflittion : ^nd therefore are yet t;he prop- 
er fnbjetls of means of an happy alteration of their ftate 
confiliing in a greater freedom from thefe things, whch 
L tliey 



tto Fti^rewell sermon* 

they have reafon to hope for in the way of an at^eircl- 
ance on, opdinances, and of which God is pleafed com- 
monly to make his • ri^iniilers the inftruments. And 
mihillers and their people now meet in order to the 
bringing to pafs fuch happy changes ; they are the 
great benefits fought in their folemn metings in this 
world. * - . 

But when they fliaU meet together at-the^day of judg- 
ment, it will be far otherwife. They will not then 
meet in order to the ufe*, of means for the bringing. to 
efieft any fuch changes ; for they^vwili jail meet in, an 
unchangeable ftate. - Sinners \*ili b/e i». an unchange- 
able ilate .• They who then (hall be under tha guilt and 
powerof fin, and have the wrath y'of Go^-a^id^ng on 
them, fhali h^ beyond all remedy or poflibilitypf change, 
and fliall meet their rairiiftera without any ^op^s of re- 
lief or remedy, or getting any ^|[ood, by their meaps. 
And as for the faints, they will bealready p^ri^ftly de- 
livered from. •all their before remaining corruption, 
temptation, and calamities -of every kind^^aiid fat for- 
ever out of their reach ; and no deliverance^, nci. happy 
alteration, will remain to be accomplilhed in the way. 
of the ufe of means of grace» u^pder.,th^ admipift rations 
of minillers. « It will thea be pijOnpunced, "i He that, 
is unj.uft,,let Uim be unjuft ftill j and he that is filthy, 
let him be filthy lUU ; and he that is righteous, let bim 
be rightepus'ftill ; and he that is holy, let him be holy 
flill." 

. (2 J Then they fliall meet together iA a ftate .pi .clear, • 
certain, and infallible light. 

^Minifters are fet as guides and teachiers, and ase repre- 
fented in Scripture as Ughts.fet up in thechurches; and 
in the prefent ftate meet their people from., time to time 
in order to inftruft and enlighten thepi, to correct their 
miftakes, and to be a voice behindthem, when they turn 
afide to the right hand or the leift, faying, ** This is the 
way, walk in it ;" to evince and confirm the truthJoy 
exhibiting the proper evidences of it,.andto refute errors 
and corrupt opinions, to convince the erconeous, and 

• ' cftablifli , 



Fd'rcwell Sermon, iti 

cfilSibliih the doubting. But when Chrift Ihall come to 
judgment, every error and falfe opinion fliall bedete6l- 
ed ; all deceit and delufion fhaU vanifti away^before the 
light of that day, as the darknefs of the night vaniflies at 
the appearance of the.rifing fun ; and every doflrine of 
the word of God fhall then appear in full evidence, and 
none fhall remurn unconvinced ; all fhall know the truth 
with the greateft certainty j and there ihall be no miftakes 
to>re£iify.' 

NSW miniflers and their people maydifagree in their 
j u dgm ents con ceniingfome matters of religioHj& may 
fometimea meet .to confer together concerniBg thofe 
things wherein tliey differ, and to hear the reafons Chat 
may be offered on one fide and the other ; and all may 
be»ineffefl:ual as to any conviftion of the truth : they 
* may meet a«d* part again no more agreed than before ; 
an5d that- fide which- was in the wrong, may remain fo 
fliH :' ScJmctimes the meetings of miniflers with their 
people, xnfucha cafeof difagreeing fentiments., are at- 
tended with unhappy debate and controverfy, managed 
with mudT^piejudice aiki want of candour : not tend- 
ing to light and convi6lion, but rather to conirrim and 
increafe darknefs, and eflablifh oppofition to the truths 
andelienationof affeftion one from another. But when 
they fhall hereafter meet together, at the day of judg- 
ment, before the tribunal of the great Judge, the mind 
and will of Chrift will be made known; and there 
fhall no longer be any debate or difference of opinions ; 
the evidence of the truth fliall appear beyond all difpute, 
and all controverfiesfhallbeiinallyand forever decided. 

Now minifters meet their people in order to enlighten 
and awaken the confciences of fintiers ; fetting before 
them the great evil and danger of fin, the flriftnefs of 
God's law, their own wickednefs of heart and praftice^ 
the great guilt they are under, the wrath that abides up-, 
on them, and their impotence^ blindnefs, poverty, ^nd 
helplefs and undone condition^ But all is often in vain ; 
they remain flill, nptwithftanding all their minifters cart 
b^jr ftupid UQSiwakened, aadabeir confciences uncon- 
vinced. 



112 ' Farewell Sermon. 

vinced. But it will not be fo at their laft meeting at the 
day of judgment; finners, when they fhall meet their 
minifier before* their great Judge, will not meet him 
with a ftupid confcience : They will then be tblly con- 
vinced of the truth of thofe things which they formerly 
heard from him, toncerning the greatnefi» and terrible 
majefty^ of God, his holinefs, and hatred of fin, and hisL 
awful juffice inpuniftingofc it,., the flriSnefs ot his 
law, and the dreadfulnefs and truth of his-threatenings,_ 
and their own unfpeakable guilt and mifery : And 
they fhall never more be infenfible of ihefe things: 
The eyes of confcience will now be fully enlightened, 
and never fhall be blinded again : The mouth of con- - 
fcience fhall now be opened,. and never fhall be fhut- 
any more. 

Now miniflers meet with their people, in public and' 
private, in order to enlighten them concerning the ftate 
.of their fouls ; to open and apply the rules of God's 
. word to them, in order to their fearching their own. 
hearts, and difcerning the flate thattthey are in : But 
now miniflers have no infallible difcernin^ the ftate of 
the fouls of their people ; and the mofl fkilful of them 
are liable to mi ftakes,. and often are miflaken in things, 
of this nature ; nor are the people able certainly to 
know the ftate of their minifkK or another's flate ;. 
very often thofe pafs among them for faints^ and, it 
may be, eminent fainta, that are grand hypocrites ; and> 
on the other hand, thofe are fometimes cenfured, or 
hardly received into their charity, that are indeed fome 
Tof God's jewels. And nothing is more common than 
for men to be miftaken concerning their own ftate : 
.Many that are abominable to God, and the children of 
his wrath, thiti^ highly of themfelves, as his precious^ 
faints and dear children. Yea, thefe is reafon to think,, 
that often fome that are moft bold'^in their confidence 
of their fafe and happy ftate, and think themfelves not? 
only true faints, butthetnofl eminent faints inthe con. 
gregation, are in a peculiar manner a fmok.e in. God's. 
jiqI^. Arid thus it undoubtedly often is in thofe con.. 

gregatioiw^ 



Farcwdl Strmen. 113 

gregations, where the word of' God is moft faithfully 
difpenfed, notwitl||landing all that minifters can fay in 
their cleareft explications, and moft fearching applica- 
tions of 'the dotlrines and rules of God's word to the 
fotiU of their hearers, in their meetings one with ano^ 
ther. But in the day of judgment they -fliall have* an* 
other fort of meeting ; then the fecrets of every heart 
ftrall be made manifeft, and every man*s flate Ihall be 
perfeftly known. 1 Cor. iv. j/** Tber-efore judge no- 
thing before the time, until the Lord come, who both 
will bring to light the hidden things of darknefs, and 
VviU make manifeft the counfels of the hearts : And 
then Ihall every man have praife of God.** Then none 
fliall be deceived concerning his own ftate, n6r ftiall 
be any more in doubt about it. There fliall be an e-» 
ternal end to all the fclf-conceit and vainhopes of de- 
luded hj^pociites, and all the doubts and fear^ of fin-. 
cere.>Chriftians.— r-And then flaall all know the ftate of 
one another's fouls : The people fliall know whether 
their minifter ha^ been fincere and faithful, and the 
mkiifter ftiall know the ftate of every one of theii" peo- 
ple, and to whom the word and ordinances of Go<l 
have been a favour of life unto life, and to whom a fa- 
tour ot\death unto death. 

Now in this prefent ftate it often happens, that when 
minifters and'^people meet together to debate and main- 
age their ecclefiaftical affairs, efpecially in a ftate of 
controverfy, they aie ready to judge and cenfure one 
another with regard to each other's views and defigjj^? 
and the principles and ends that each is influencfed by ;,*^ 
and are greatly miftaken in their judgment, and wron^r 
one another in their eenfures : But at t^at future meet- ^ 
ing, things will be fet in a true and per f eft light, and 
the principles and aims that every one has aftefl from; 
fl^iall certainly be known ; and there will be an end to 
all errors of this kind, and all unrighteous eenfures. 

(3.') In this world, minifters and their people often 
meet tDgether to hear of and wait upon an unfeen Lord ; . , 
L 2 but:. 



1 14 Farewell Sermon. 

but at the day of judgment, they fliall meet in his moft 
immediate and vifible prefence. 

Minifters, who now often meet their peopk to preach 
to them the King eternal, immortal, and invifible, to 
convince them that there is a God, and declare to them. 
' what manner of being he is, and to convince them that 
he governs, and will judge the world,, and that there i& 
a future ftate of rewards and punilhments, and to preach, 
to them a Chrift in heave'n, at the right hand of Godw- 
in an unfeen world, fcall then meet their people in the 
moft immediate fen&ble prefence of this great God, 
Saviour, and Judge, appearing in the moft plain, vifi- 
ble, and open manner, with great glory, with all his 
holy angels, before them and the whole world. They 
fhail not meet them to hear about an abfent Ghrift, an 
unfeen Lord, and future Judge ; but to appear before 
that Judge, and as being let together in the prefence of 
that fupreme Lord^ in his immenfe glory and awful 
majefty,'whom they have heard fo often of, in their 
meetings together on earth*. 

(4.) The meeting at thelaft day, of minifters, and 
the people that have been under their care, will not be 
attended by any one with acarekfs heedlefs heart. 

With fuch.an heart are their meetings eften attend- 
ed in this world by many perfons, having little regard 
to bini whom they pretend unitedly id adore in the 
folemn duties of his public worflitp, taking little heed 
to their own thoughts or frame o£ their minds, not at- 
tending to the bufinefs they are engaged inv or confide 
cring the end for which they are come together. — But 
the meeting at that great day will be very diiferent : 
there will not be one carelefs heart,, no deeping, no 
wandering of mind from the great concern of the meet. 
ing, no inattentivenefs to the bufinefs of the day, no 
regardleffnefs of the prefence they are in, or of thofc 
great things which they fliall hear from Chrift at that 
meeting, or that they formerly heard from him, and of 
hitf), by their minifters, in their meetings in a ftate of 

trial, 



Farewell Sermnn.. ii^ 

trial, be which they fhaltnpw hear their imniflers de* 
ciaring concerning^^them. belbre their J^idgp., 

Having bbferved thcfe things, concerning: the man^ 
aer and circumilances of this future meetingl^f min* 
ifters and the people that have been under their care, 
beiore the tribunal of Chriftat the day of judgment, 
1 now proceed,.. ' ^ 

II. To obferve to w^at purpofes they Ihall then 
meet. 
' 1, To give an account before the great Judge, of 
tlieir behaviour one to another, in the relation they 
fiood in to each other in>this worlds.. 

Minifters are fent forth by Chriftto their people on 
his bufinefsi andare his fervants and mefTengers ;, and, 
wJien they have finiflied their fervice, they muft return 
to their Mafter to give hinvan account of what they 
have done, and-ofthe entertainment they have had in 
performing their minittry. Thus we find, in Luke, 
xiv. 16* — :2i;- That when the fervant who was-fent 
ibrth to call the guefts to the great fupper, had done 
his errand,, and iiniihed his- appointed fervice, he re. 
fturnedto his mafter, and gi»re him an account of what 
he had dona, ^d of the entertainment he had received, 
^nd \^heQ the mailer^, being angry, fent his fervant to 
GtherSy, he returns again,^and gives his mailer an ac 
count of his'coadafl and fuccefs> So we read in Heb. 
xiii* 17. oi minifters or rules in the houfe of God, 
" that watch for fouls, as thofe that mull give account." 
And we fee by the forementioned Luke xiv. that min- 
iAers muit give an ^account to their mailer, not only of 
their own b^aviour in the difcharge of their office, 
but of their people's reception of them, and of the 
treatment they have met with among them. 

And therefore, as they will be called to give an ac« 
count of botln. they iball give an account at the great 
day of accounts, in the prefencepf their people ; they 
and their people being both pcefent before their Judge. 

Faithful miniiters will then give an account with 
joy^ concerning thofe who have received them well, 

anf* 



.1 16 .Farewell Sermon. 

and made a good irapr6v«aieBt df their miiilftry^ ; and 
thefe will.be given them, at that day, as their crown of 
rejoicing. : And, at the &me time, they will give an 
accounttiEf the ill treatment of fuch as have not weli 
received theiti and iheir meflages from Chrift : they 
will meet thefe, hot as they ufed to do in this world; 
to counfel and warn them, but to bear .witnefs againtt 
tljem :; and as iheir judges^- and affeflbrs with Chrift, to 
condemn them. And, on the other hand, the people 
willii^t that, day, rife up in judgment again ft wicked & 
unfaithful minifters, who have fought their own tern*, 
poral intereft more thaathe,gopdgQi.the.Iouls^Df theiir.. 
flock. * 

2. .At that time minifters, and the people who have 
been under their care, fliall meet together before Chrift, 
that he may judge between them, as to any controvert- 
fies which have fubfifted between them in this world. 
. So itverjr often comes to pafs in this evil world, 
that great differences and controvcrftes arife between 
minifters and the people that are under their paftoral 
care. Though they are under the greateft obligations 
to live in peace, above perfons in almoft any relation 
whatever ; and although contefts and diflentions be- 
tween perfons fo'related arethe.moft unhappy arid ter- 
rible in theiv confequences,^n many accounts, of any 
fort of contentions ; yet how frequent have fuch.con- 
tentions^been ? Sometimes a people conteft with their 
minifters about their doftrine,- fometiraes about their 
adminiftrations and conduft,- and fometimes about th^ir 
, maintenance ; and fometimes fuch conteJts continue a 
long time ; and fometimes- they ard**decided in this 
world, according to the prevailing intereft of one party 
or the other, rather than by the word of God, and the 
reafon of things; and^ fometimes fuch controverfies 
never have any proper determination in this world. 

But at the day of judgment there wiU be a full, per- 
fefi, and everlafting decifioft of them. The infaitiWe 
Judge, the infinite fountain of light, truth, and juftice, 
will judge bet wen the contending parties, and will de- 

clcurc 



Fa r ewe II Sermcut^- 117 

<dare what is the truth, who is in the right, and what is 
agreeable to his mind and will. And in order hereto, 
the parties muft iiand together before him at the laft 
day ; which will be the great day of irnifiiing and de« 
termining all controverfies, redifyingall mifiakes, and 
aboliihing all unrighteous judgments^ errors, and con- 
lufions, which have before fubfifted in the world of 
mankind. 

3. Minift'ers, and the- people that have bfeen under 
their care, muft meet together at that time to receive 
an eternal lentence and retribution ftom the Judge, iti 
the prefence of each other, according to their behav- 
iour in the relation they ffood in,,one to another in the 
prefent ftate, 

Thejudffe will not only declare juftice,buthe will 
do'juftice between minifters and their people. He 
will declare what is right between them, approving 
him that has beenjuft and faithful, and condemning the 
unjuft;,and perfe£^ truth and equity fkaH take place 
HI the f^ntence which he paffes, in the rewardl Be be- 
ftows, and the pumfiiments which he infliSis. There 
ihall be » glonouff reward to faithful minifters ; to 
thofe who have been fuccefsfuh Dan. xii. 3* " And 
they t\ax be wife ffiaUfeine as. the brightnels^ of thte 
firmament, andxthey that turn 'many to riglitcoufnefs,as 
the ftars forever and ever.:" And alfo to thofe who 
have been faithful, and'yct not fuccefsful ; Ifai. xjix, 
4. " Then I faid, Thave laboured in vain, Ihavefpent 
my ilrength for nought; yetfurely my judgment 15 
with the-Lord, and" my reward with my God." And 
thofe who have well received and' entertained tliera 
(hall 'legloriou fly rewarded ; Matth. x. 4a* 4^. •'^ Hfe 
that receaMph you, receiveth me ; and he that receiv- 
©th me, lit eiveth hiin that fent me; He that receiv- 
eth a prophet in the name of a propliet, (ball receive a^ 
prophot'jj rewavd- ; and he that' receiveth a righteous 
man, in the name of a rigilteous man, fliall receive a^ 
righteous man's reward." Such people and their faith- 
fcl minifters, fliall.he eadbother's crown pf^ rejoicing. 

L^Thef. 



i»8 Farewell Strmdn. 

1 Thef. ii. 19^ 20. ** For what is our hope, or joy, or 
crdwn oi rejoicing ? are not even ye in the prefence 
of our Lord Jrfus Chrift at his coming ? For ye aie 
our glory and joy.** And in the text. We are your 
rejoicings. as ye dlfo ^re ours^in the day of the 
Lord y ejus i - But they that eviKintreat C hrift 's faith- 
ful miniifterjf, efpecially in that wherein they are faith- 
ful, fhallbe'feverely puniflied ; Matth. x. 14. 15. ** And 
whofoever (hall not receive you, nop hear your words, 
when you depart gut of that houfe or city, ^fliake off 
Iheduft of yourfefetv Verily 1 fay unto you;'it (hall be 
more tolerable for the land of Sodom -and Gomor- 
rah, in the day of judgment, than for that city.** Deut. 
xx\iii. 8. — II. •* And of Levi hefaid. Let thy Thum- 
mimandthy Urim be with^heboly one.-^They fhall 
leach Jacob thy judgaiefits.andlfpael thy law — Blef* 
Lord, his fubllance, and^ccepfrtlte work of his hands: 
Smite through the- Idinsotthem ttiat^rife-againft him, 
and of them that hate him, that they rife^not again.** 
On the other hand, thofe minifteirs-who^are found to 
have been unfaiibful lb-all have a miaft:t«^€rFible pun- 
ifliflient. . See'Ezek. xxxiii. 6.^Matthv«xxiii. 1. — 33. 
ThuS'jufttce Ihall be adminiftered'at the gi-eat day 
to- minifters and their people : Aiid to that end they 
fliall meet togethei;, that they may not only receive juf. 
tice to- themfelves, ^but fee juftice done to the other 
party i. For fehi* is the end of that great day, 4o reveal 
or^eclarethe righteous judgment ot Gbd : Rom. ii. 
5. Minifters Ihall have juftioe done them, and they 
fliall fee jullice done to their people : And the people 
fhalt receive juftice thcmfelves from their Judge, and 
fh^ll'fee- juftice done to their minifler. — And fo all 
things will be adjuft^ and fettled forew^ between 
them ; every -one -being fentenced and recompenfed 
according to his works, either in receiving and wearing 
a crown of eternal joy and glory^- or in fuffering ever* 
lafting fliame. ^ 

L come now to the next thing propofed, viz.. , 
lUtf.XogiYe fome reafons why we^ may fuppofi* . 

God . 



L- 



Fareweli Sermon* ng 

God haSr fo ordered it, that minifters and the people 
that have been under their care, Qiall m^et together 
at the day of judgment, in fuch a manner and for fuch 
put^ofes. * 

There are two thing* which I would now obferve, 

1 < The mutual concerns of mindlers^and their peo- 
pie are of the greatett, importance. 

The fcripture declares, that G^ .wilLbring ever^ 
work into judgment, with every fecret thing, whether 
it be good, or whether it be evil. It is ^t Uiat all the 
concerns^ and alLthe behavior of manj^ind, .both pnb- 
lic and private, ihould be brought at laft bef oVe <Sod-s 
tribunal, and finally, determined by an infallible judge : 
But it is efpecially * requifite that it fhould be thus, as 
to affairs of very great importance. ' 

,Now the mutual concerns of aiChriftian mrnifter and 
'liis church and congregation, are of the moft vaft impor- 
tance ;. in . many • refpe&s of much greater momen^ 
than the. temporal co»cerns.of thegreatcft earthlyonon- 
archs,. and. their iiingdams or empires. It is of vail 
con feq^iienc^i^tow minifters difcharge their office, and 
condu6):* tkemfelvejk towards their people in the work 
of the miniftry, and in affairs appertaining toHt. - It is 
alfo4i n^^tter of vaft importance, hpw a people receive 
and entertain a faithful minifter of Chrifi, and what 
improvement they make of his miniftry. . TJbefe things 
have a more immediate and direft refpeft to the great 
and'lafi end for which man was made, and the eternal 
wdKare ot mankind, than any of the temporal concerns 
ofraen, whether public or private: .And therefore it 
is efpeciajly fit that thefe affairs fhould be brought in- 
to judgment, and openly determined and fettled in truth 
andrighteoufnefs.; and that to this end, minifters & their 
people fhould meet together before the omnifcient and 
infallible Judge. 

2, The mutual concerns of minifters and their peo- 
ple have a fpecial relation to the main things appertain- 
ing to the day of judgment. - 
%They have a fpecial relation to that grea^ and divine 
. . perfon 



1 2d ^€rewell Sermon. 

perfon who then will appear as Judge* Minlfters tfm 
his meiTengers, fent forth by him.; and, in their office 
and adminiftrations among their people, reprefent hi« 
perfon, ftand in hi« fte«d, as thofe that are fent to de- 
clare his mind, to do his work, and to fpeak and a£l in 
his name : And thejrefore it is efpecially fit that they 
fliould return to him to give an account of their work 
and fuccefs.' The kiog is judge of all his fubje6ls, they 
are all accotintable to him : But it is more efjpeciaUy 
requifite that the king's miniilers, who are elpecially 
intrufted with the adminiftrations of his kingdom, and 
that are fent forth on fome fpecial negociation, fliould 
return to him, to grve an account of themfelves, and 
their difcharge oi their truft, and the reception they 
have met with. \ . 

Minifters are not only meffengers of the perfon wh» 
at the laft day will appear as Judge, but the errand they 
ai;e fent upon, and the affairs they have ^committed to 
them as hi^ minifters, do moft immediately concern 
his honour and the intereft of his kingdom : The work 
they are fent upon is to promote the dcfigBs of his ad^ 
miniftration and government ^ a^ theretore/ their bufi- 
nefs with their people has a near rc4ation to the day of 
judgment ; for the great end of that day i» completely 
to fettle and eftablifh the affairs of his kindom, to adjuil 
all things that pertain to it, that every thing that is op* 
pofite to theinterefts of hisr kingdom may be removed^ 
and that every thing which contributes to the complete- 
'nefs and glory of it may be perfeBed and confirmed, 
that this great -King may receive his due ho(no«r arvd 
glory. i 

Again, the mutual concerns of minifters xnd their 
people have a direft relation to the concern* oi the day 
of judgment, asthebufinefs of minifters with their peo- 
ple ii to promote the eternal falvation of the fouls of 
men, and their efcape from eternal damnation ; and the 
day of judgment is the day appointed for that end, 
openly to decide and fettle men's eternal ftate, to fix 
fome in a ftaktc of eternal falvation,. and to bring their 

falvation 



^Fatezoell ^trmoti . ^2% 

^'ftflvationto itsiittnoft confummation, and to fix others 
in a liate bf everl^fting damnation and molt peffeft 
' mifery . The mutual concerns t}f mihiflers and peopte 
have a moll dire6l relation to thfe day of judgment, as 
the very deiign of the work of the miniftry is the peo- 
pie's preparation for that day : Ministers are fent t» warn 
them of the approach of that day, to forewarn them of 
the dreadful fentcnce then to be pronounced on the 
wicked, and declare to them the bleffed fe'ntence then 
to be pronounced on the rigliteous, end to ufe, means 
with them that they may efcape the wraith which is then 
to come on the ungodly, and obtain the reward then 
to be bellowed on the faints. 

And as tbelftiutukl concerns of minifters and their 
^people have fo near and direft a relation to tliat day, it 
is elpecialty fit that thofe concerns fliould be brought 
into that day, and there fettled and iffued ; and that in 
*• order to this, minifters and their people ftiould meet 
^and appear together before the great Judge ^t that day. 
A P P L I C A T I G N. 
The improvement I would make of the things whicK 
have been obfervcd, is to lead the people here prefent, 
-who have feeen under ray paftoral care, to fdme re*. 
fle£lions, and give them Come advice fuitable to our 
"prefent circumftances ; relating to what has been lately 
done in order to our being feparated, as to the relation 
'we have heretofore flood in one to another ; but expell- 
ing to meet eaoh other before the great tribunal at the 
^xlay of judgnlent* 

The deep and ferious Coftifideration of that our fu-^ 
'iture rtioft foleran meeting, is Certainly moll fuitable at 
fuchatimeas this ; there having fo lately been that 
done, which, in all probabilityrwill (as to the relation 
•we have heretofore ftood in) be followed with an ever- 
lalling reparation. 

How often have we met together in the houfe of 

God in this relation ? how often have I fpoken to j:o'j , 

inftru6led, counfelled, warned, direfted^ and fed you,^ 

and adminiftered ordinances among you, as the people 

M which 



122 Farewell-Senna^. 

v'hich were committed to fny care, and whofe precio^js 
fouls I had the charge of ? but in all probability tliis 
never will be again. 

The prophet Jeremiah, (chap. xxxv. 3.) puts the 
people in mind how long he had laboured among them in 
the work of the miniftry : ** From the thirteenth 
year of Jofiah, the fon of Ammon, king of Judah, e- 
ven unto this day (that is, the three and twentieth 
yeaj-) the word of the Lord c^me ijnto me, and I have 
fpoken unto you, rifing early and fpeaking." I am 
not about to'compare myfelf with the prophet Jeremi- 
ah ; but in this refpe6il can fay as he did,*^** that I 
have fpoken the word of God to you, unto the three 
and twentieth year, rifing early and fpeaking." It 
was three and twenty years, the 15th day of laft Feb- 
ruary, Cnce I have laboured in the work of the miriif- 
try, in the relation of apaftpr to this church and "con- 
gregation. — And though my ilrength has b^en weaknefs, 
having always labouried under great, infirmijty of body^ 
befides myinfufficien.cy,for,fo gi^eat afCh?^rge in other 
refpefts, yet I have not fpared my feeble Itrength, bfit 
have exerted it for the good of your fouls. ^>I can appeal 
to you, as the appftle does to his hearers, Gal. iv» 43. 
** Ye know how through infirmity of the fl^fh, I preach- 
ed the gofpel unto you.'*, . I have fpent the prime of 
my life "and Itrength in labours for your eternal welfare. 
You are my witneffes, that, wlja^' ilrength I have ^had, 
I have not negleftedin idlenefs,'nor laid out inpi-ofe- 
cuting worldly fchemes, andmanaging^ternporal affairs, 
for the advancement of my oittward eftate^ and.aggrand- 
izing myfelf and family -but have given myfiplf tothe 
work ot the miniftry, labouring in, it night and day, 
rifing early, and applying rayfdlf to tl^s great bufinefs 
to which Chrift appointed me. I have foundthe work 
of the miniftry artibhg you to be a great work indeed, 
a work of exceeding care, laibour, and difficulty : Ma- 
ny have been the heavy burdens that I have borne in 
it, which my ftrength has been very unequal to. God 
galled me to bear thefe burdens ; and I blefs his name, 

' ' that 



"v:" 



Fdreweli Sermoni ri^ 

rfiat he has fo fupported me as to keep me from fink- 
ing under them, and that his power herein has been 
manifefted in ray weaknefs ;' lo that although I have 
often been troubled* on every Tide, yet I have not been 
diftreffed, 'perplexed,- bdt not in defpair; caift down^ 
but not -deft royed. ' 

But now I have'reafon to think my work is fiiiiftied 
which I had to do as y6ur mihifter : You have pubhc- 
\y rejefted me; an'J my opportunities ceafe. 

How highly, therefore, does it now^' become us, to 
confider^of that time when we muft 'mdet one another 
before the chief Shfepherd ? When I mult give an clc- 
count of my"ftew^rd{hip,'of the fervice I have done 
fo'r, and the^receptfon and' treatment I have bad among- 
'the people he fentmc to : And you m'uft give an ar. 
count of your own concJlift towards me, and the irii 
provenicnt you have made of thefe three and twenty 
years of my rainiftry. For then both you and 1 muifc 
appear togethet, and we both muft give an account, in 
order to an infillible righteous and eternal fentence to 
be paSed upon us; by him who will judge us with re- 
Jp*e6l to all that we have faid or done in our meetings 
here, all our conduft one towards another, in the houfe 
of God and elfewhere, on Sabbath days and on other 
days ;*who will try oar hearts, and manifeft our tho'ts, 
and the principles and frames of our minds, will judge 
us with refpeft to all the controverfies which have fub- 
fifted between us, with the -AriQeft impartiality, and 
will examine our treatment of each other in thofe con- 
troverfies : There is nothing covered, that fliall not be 
revealed, nor hid, which (hall not be known ; all will 
be examined iii the fearchinff penetrating light of God '>^> 
omnifcience and glOry, and by hifn whofe eyes are as a 
flame of fir^;- and truth and right fhall be made plain- 
ly to appear, being ftrfpped of every veil ; and all er- 
ror, falfehood, unrighteoufnefs, and injury fliall be laid 
open, ftripped of every difguife ; every fpecious pre- 
tence, every cavil, and all'falfe reafonjng, (hall vanifli ' 
la a moment, as not being able to bear the light of that 

day. 



i24 . Farewell Sermon^, 

day.-r-rAnd theo our hearts .will be turned infidjeout^-^ .. 
and the fecrets 6?., them will be n^de more plainly to 
appear .than oMr^outward aftions do now* Then it Ihall ; 
appear what the ends are which we have aimed ai, 
yhat have Ijeen the governing principle* which we 
have afled from, and what hay.e been the ,iifpofitions^ ; 
we have exercifed in our eeclefiaftical difp^tes and .; 
contefts. Then it will appear, whether I atUd up- 
rightly, and from a truly coixfcijentiou&, careful regard •; 
10 ray duty to my^reat Liord and Mailer, in forae for- 
mer eeclefiaftical cpntroverfies, which have been at^, 
tended with exceeding unhappy circumflances and 
confequences : It will appear whether there was any.r 
jtuft caufe for the refentment whi(ph.was manifefled on 
thofe occafipns. And then our late grand controverfy, 
concerning the qualifications neceflary for admiflion to , 
the privileges of members, in complete llaiiding, in the 
vifible church of Qhrilt, will be examined qnd judged 
in all its parUJ apd circumflances, and the .whole fet 
forth in a clear, ceitaip and per feft light. Then it will ;> 
appear whether the doctrine which I have preached ; 
and publifhed concerning this matter be Chrill's own - 
doClrinej whether he will not owrt it as one of the pre- 
cious truths which have proceeded from-his own mouth, 
and vindicate and honour ^ fuch before the wh«Je u- 
niverfe. Then it will appear what is meant by •• the 
man that comes w.ithQUj: the we4di9g-garment j'* for 
that is the day fpoken of, Matth. xxii. 13. ** wherein 
~fuch ^n one (hall b6 bound hand and foot, ancj c^Il ^ 
into outer dark nef&, where flialJ be weeping and gnafh- 
ing of teeth/* And. then it wiJI appear whether, in de. . 
daring this doflrine, and afting agreeable to it, and in 
my general conduft ijn th?. affair, I have been influenc- . 
ed from any regard tpn my own temporal, intereft, or 
honour,, or defire to appear wifer than others ; or have 
afted from any finiiler^fecplar vie^^s whatfoeyer ; and 
whether what I l^ive done has not been from a care- 
ful, llrift, and tender regard to the will of my Lord 
andmafter, and becaufel^dace ziQt offend him, being 

faUsfieji 



Farewell'S^rmon. 12^ 

fatisfied what his wIH was,- after a long^ (Kligent, im- 
partial, and prayerful inquiry ; having thisconftantly' 
in view and prof{)eft, to engage me to great folicitude 
not rafhly to deternltne trtith to be on this- fide of the • 
qiieftion-where I ani now- perfuaded it ;is, that fuch a 
determination would not be for my temporal interelt, 
but every way againlt it, bringing a long feries of ex- 
treme difficulties, and plunging me into an abyfs of 
trouble and forrow. And then it will appear whether 
my people have done their duty to their paftor with*re- 
fpett to this matter, wliether they have fhown a right 
temper and fpiriton this occafion ; whether they have 
done me juiiioein hearing, attendingto, and confider-- 
ing what I had to fay in evidence of what 1 believed 
and taught as part* of the counfcl of God ;^ whether I 
have been treated with that impartiality, candour, and 
regard which the juft judge eltceraed due ; and wheth- 
er, in the many ft«ps whiohhave been taken, and the 
many things that have been faid and done in the courfe 
of this controverfy, righteonfnefs, and charity, and- 
Chriftian decorum has been maintained ; or if others 
wife, to iww- great a degree thefe things have been 
violated. -Then every ftep of the condaft of ^ach of 
us in this affair-, 4rom frrft to laft,and the fpirit we have 
exerclfed in-ait,- fball be examined and itianifefted, and 
our own oonfeiences-wiH fpe^k- plaiti and ioud, and 
each of lis -(hall'be-convi'nced, and the world Qiall 
krK>w • zxiA never fhall there be any^more miltakc,. 
mHreprrfentation, or mifappr-ekenfion of the affair to 
eternity; . • 

This controverfy is now probably brought to an if- 
fu6 between you and me as to this world ; it has iffued 
in the event of the week before laft : But it muft have 
another decifion at that great day-, which certainly will 
come, when you and I fhaH meet together before the 
great judgment-fear: And* therefore I leave it to that 
time, knd ihall fay^no raore about it at prefent. 

But I would now proceed to addi'efs myfelf partic* 
ularly to feveral forts of perfons, • 

M 2 I. T^ * 



i 2& Fa retoelf S^rntM' 

I. To thofe who are prafeffarfr of go^meft atftorig*-^ 
us. - . 

I would now call you to a feriovs cOtjMeration ot 
that great day wherein yeu moll- meet him who has 
heretofore been your paftor, -before the Judge. whole 

eyes are as a (lame of fire, 

I have endeavoured, according tp my beft ability,, to ■> ^ 

fearch the word of God, with regard to thc<liiHnguiih- - 
ing notes of true piety, thofe by which perfons might 
beft^ifcover tlieir ftate, aT>d moll furely and clearly > 
judge of themfelves. And ih^ic rules' and^marks I 
have from time to time applied to you, in the preach- 
ing of the word, to the utmoft of my (kill, and- in the ^ 
mod plain and fearching manner that I have been able, 
in order to the detefting the deceived hypocrite, and ^ 
eftablilhing the hopes and comforts of the fincere. - 
And yet it is to be kared, thatafter all that I have done, ^ 
I now leave fome of you in a deceived deluded ftate ; ^. 
for it is not to be fuppofed that- among- f«veral hundred ^ 
profeffors, none are deceived. ■ 

Henceforward I am like to have no more opportu- 
nity to take the care and charge of your fouls, to ex- - 
amine and fearch them. - But ItiH 1 entreat you to r^- 
^member and confidertheruks which Ihave often laid ^ 
down to you during my miniftry, with a folemn regafd 
to the future day when you atid I mull meet together 
before our Judge ;. -when the ufe of examination you 
have heard from me muft . b€ reh^rfed again belore 
you, and thofe rules of trial muft be tricd^ and it will 
appear whether they have been good or -not ; and it < 
will alfo appear whether you have impartiaUy heard - 
them, and tried * yourfelves by them j and the Judge , 
himfelf, who h infaMibie> will try both your and me : 
And after thi< none wiU^be-deceived Concexiimg the 
ttate of their fouts; 

1 have often put yoii irf li^ind, tffet ^Whatever your • 
pretences to experiences, difcoveries, epmforts ^and 
joys, have been, at that day every one willf be judged 
according to hi$ works ; aUd th^n you will find it fo; 
. "^ May 



Farewell Sermoffv' - ttii/ 

May you have a xninifter of greater knowledge of ' 
the word of God^ and better acquaintance with foul 
cafes, and of greater fictll m appl^ying himfell to fouls, 
whofe difcpurfes may be radrefearching -and convinc- 
ing; that fuch of ypu-as have held^ fiaftidet^it under 
niy preaching,' may hav« youf^yesrtjpQned by his,- 
-that you may be ondeceived Wforejhat great-day.. 

Whatme»ns a»d help« fop^ioftruction and— felf-ex- 
aminatton you n>ay hereafter have- is- uncertain *y but 
onetdingis certaiH,^hatthe'tirne is {hort, youroppor. 
tunity for refiify i«g: mittabes in £o important a: concern^ 
•will foon cometo an end. We live in a world of 
gseat change^.— There is now a great change come to 
pafs ; you have withdrawn yourfelves from «ny miniL 
try, under which you have continued for fo many 
^years: But the time is* coming^, and will foon come, 
when you will p^fs out of time int^ eternity ; and fa ' 
will paffi from under sAl means of grace what&ever. 

The greater pv^of you who are profeffors of godli- 
nefs have, (to ufe the pbrafeof the apoftie,) "ac. 
knowledged me in part ; '- you have heretoiore acknowl- 
edged me to be your fpiritual^f ather, the inflrument of 
the greateftgood to you that ever is, or can be obtain- 
ed by any ot the children of men* Coniider K>f that • 
day when you and I feaU meet before otir Judge, when 
it*Ihall be*ijxamined whelhep you have had from me 
the treatments 'Which is^ tiue to fpimual- children, and 
^ whethor you have treated me as- you ought to have 
treated a fpiritual father,^ As the relation of a natural 
parent brings great* obligations on children in the fight 
of God ; fo much more, in many refpeQs, dots the 
relation of a ipiritoal father bring great obligations on 
fiich whrfe converfien and eternal falvation they fup* 
. pofe God^bas made them the iniiruments of : i Cor. 
iv.^ 15. *• For though you have ten thoofand inftnlc- 
tdrs^in Chrifi, yet have ye not many fathers : for in 
Ghrift Jefus, I have begotten you through thegofpel/'* 
II. Now I am taking leave of this people, I would 
apply myfetf tofocb among them aa I leave in a Chriil.^ 

lefs. 



I fi-8 * Fdrexvtll Sermc n , ^ 

lefs, gracclefs condition ; and would call on fuch fe- 
rioufly to confider of that folemn day when they and ^'*' 
mull meet before tlie Judge of the world. 

My parting with y<Hi u in fome refpe6ls in a pecu- ♦ 
liar manner ^a melancholy parting ; in as much as I ^ 
leave you inmoft melancholy circunrftaiices; becaufe ' 
I leave you in the |pjl of bitternefs a>nd bcnd^ of ini- - 
quity, having the wrath of God abiding on you, and 
remaining under condemnation to ev-erlalting mifery^* 
and deitrudifonv - Seeing I mu ft -leave you, it would • 
have been a- comfortable? aRdhajE^py -xiire-umliance of * 
our parting,-if I had. leffr-^ou in C^luift/ -fafe^nd blcf- ^ 
fed in that fure refuge and glorious rett of the faints.-' 
But it is otherwife, ^I leave you far off, aliens and ^ 
ftrangers, wretched fubjefts, and captives of (in and**- 
Satan, and- prifoners of -vindiftive juilice ; without '- 
Ghrift, and without God in the world. 

Your confciencesbear me wil«efSj thatwhile I had^ ' 
opportunity, J have-nou ceafed to warn you, and fet 
before you yo«rMdang»r.- I have ttudied to reprefenf 
the mifery and rteceffity of your circumftances in the 
cleareft manner poffible/ I have tried all- ways that I^ 
could think of tending to awaken your confcienceu, '^ 
and make^you fedfible oi the |iecefiity of your im-* 
proving your time; and being^/peedy in flying from* 
the wrath to conae;- and thorough* in the. ufe of raeans^- 
for your efcapeand fafety* - I have diligently endeav-^ 
oured to ftndaut and ttfe the moii powerful motives to^ 
perfuadcyou to take cafe for your-own welfare and* 
falvation. I have not only endeavoured<^ to 'a>vakem i 
you, that you might ^ moyed -with fear;- b^t- 1 have*- - 
ufed my utmofl endeavours to win ypu : I have fought' 
out acceptable words, that. if pofTibie I might prevail 
upon you to i'orfak^ fin^ and turn: to -God, and acceptv 
of Chrift as your Saviour and Lord. I have fpent 
my ftrength very mut:h in thefe things,- But yet, witli-* 
regard to you >whom I am now fpeaking to, I have not 
been fuccefsful : But have this day realbn to complain 
in thofc words, Jer. vi. 29. «* The bellows are burnt^- 

the 



FareweltlSerny>n. tag 

th^ lead is confunred of the fire^ the founder melteth in^ 
vain, for tlie wkked are not plucked away." It is to 
bfe feared that .^11 my Jab6urs, as to matty-iof you, have 
ferved to no other yurpofe buUo harden you ; and that the 
word which I have preached, in ft^ad of being.a.fav©ur 
of life unto life^vfaasvbeett a favour of death unto dea^h. 
Though I fliall not -hive -any accoug^ to give for the 
future of fuch as^have openly and rlloWtely renounc- 
ed my .mini{l^y,- as of a betruftinent^xommitted to me ; 
yet remember youimuft: giv^ account for yourfelves, 
of your care of your own fouls, and )^i^B|ttfp^"ovcra€nt 
of all raeans'paft and future, through ')i50Mt whole lives.* 
God only knowV what^will becon>e 'of your poor pcr- 
ifliing fouls; what nieansyo» may hereaffibr enjoy, or 
what difadvantages and temptations you may be under.. 
May Gotl In mercy'^rant,.tnat however albpaft^means 
have been-unfuccefsful, you n>ay have future meanr 
which may have a ncw^effeft ; and that- tbe word or 
God> as it fhall her^fter be difpenfcd to yen, may 
prove, as tbe fire and thfe hammer that bieakfitb the rock^'. 
in pieces. However, let me now at parting exhort and ' 
bcieech you riot wholly to forget the wat nidgs yoi» 
have had while under my miniftry. — When you and I 
flwtll meetat th« dayof ji^gment, .th«n you wiU re- 
member them : The fight of me your former mtDilke>*» 
on th^t occafion, will Toon revive ^liem ir» your memo* 
ry ; and that J n a. very affeQiog manner. O do not 
let that be the firtttime that they are fo revived ! 

You and. I are now parting -one from another as to 
this world ; let us labour that we may not be parted 
after our meeting at the laft day. If 1 have been your 
faithful paftor, (which will that day appear, whether I 
have or not) then I feallbe acquitted, and fiiall afcend 
with Chrift. Qdo your part^ that in fu^h 3 cafe, it 
may not be; fo, that you fliould be forced eternally to 
part from me, and aU that have been faithful in Chrift ' 
Jefus. This 18 a forrowtul parting that now is between * 
you and me ; but that would be a more forrowful 
parting to you than thi^. Thi3 you may perhaps bear 
* • without 



t^p " Farewell S'ermonT ■ 

Without being much affefted with it, if you are notglacf ■ 
oi it ; but fiich a parting in that day will moft deeply^' • 
fenfibly, and dreadfully; affe6i you. 

III. I wduld'kddrefs ntyfelf to thofe who are under ' 
foiTie awiikenings. 

Bleffed be God that there ^re-fome fuch. and that (al-^ ' 
though I hayerea(pn .W fear I lieave multitudes in this 
large congregation in 2l Chriftlefs ftate) yet I do not^ 
lelive them all in total ftupidity and careleffneft about' 
their fouls. Sbme of you, that I havef reafon to hope 
are under fome awakenings, have actjulainted' me with' 
your circumft^Tices ; which has a tendency to caufe^^ 
me, now i am 'leaving y6u, tGf take my leave of you 
with J)ecul^a[^conccrnr for you. What will be the iu- 
fue of your pnefientexercifeof mind Ikiiow hot : -But 
it will be kriow« at>'that'*^ay,^ when you and I fhalF' 
meet before the judgmeiit-feat of Chrift.'* Therefore 
now be much in^conCdtration of that day. 

Now I am parting with this flock, I "would once 
more prefs upon- you tht -counfels I have heretofore 
given, to take he^d of being flighty' in fo great a con- 
cern, to betiidrotigh and' tn ''good eameft 4n the affair^* 
afld to beware of backfliding, to hold on and hold out to 
thtend. Anrd cry^mightily to God, that thefe greatf 
changes that pa fs over thi^ church and congregation do 
TK>t prove your overthrow,' lliere is great temptations* 
innhem j and the devil will undoubtedly feek to make^ 
his advantaget)f them-; if poffible to caufe yourprefent - 
convitlions and endeavours to b^ abortive. You had 
need to double your diligence, -and watchand pray, lell*- 
you be overcome by^temptatron. ' 

Whoever may hereafter Hand' related to^ you as your ■ 
fpiritual guide, my defife and prayer is, that the great 
Shepherd of die (heep would' have a fpecial refpefl to ' 
you, and be your guide, (for there is none teacheth 
like him,) and that he who is the infinite fountain of ' 
light, would ** open your eyes, and turn you from 
darknefs unto light, and from the power of Satan unto ' 
God; ihat you may. receive forgivcnefs of fins, and i 

inheritance 



SarcmtU'Serman. 431 

, rinhcritance among them, that are fanSified, through 
iaith tliat is in Chrift ;** that fo, in that great day, when 
1 fh^U meet you again beibre. your Judge and, mine, 
\ve may. meet in. joyful and glorious circumita'nces, 
never to be feparated any more.'' 

IV, I wo.uld apply myl^f to the young people of the 
congregation. 

Since. I have, been fettled in the work of the miniflry 
in this place, I have ever had a pecuhar cnncern for 
the fouls of the youiig people; and a defire that religion 
might flourifh among ciieni ;. and have efpecially exerts 
edmyfelf in order to' it ; be.caufel^knew the fpecial 
opportunity they have b.eyond x)thers^.and that ordina- 
rily thofe whom God, intended mercy for vr.ere brought 
to fear and love him in their youth. .And it has ever 
appeared to mea peculiarly amiable.thing, to fee young 
people walking in the ways of virtue, and Chriftian pi- 
,. ety, having their hearts purified, and fweetened.with.a 
principle of divine love. . And it has appeared a thing 
exceeding beautiful, and what would pe much to the 
adorning and happinefs of the town, if .the young peo- 
ple could be perfu^ded, . wjien they meet together, to 
converfe aS; Chrift ians.,,and. as the/children of God ; a- 
. voiding impurity, levity, and exaravagance ; keeping 
Itriaiy to rules of.virtue, and converhng together 01 
a. the things of Goci, and, Chrift, and heaven. — ^This is 
; what I have longed for : And it has been exceeding 
. grievous to me when I have heard of vice, vanity, and 
. diforder^amoiig our youth* And fo far as I know my 
.heart, it.was.frojn hence that I formerly led this 
. church tq fon»e.pieafure:s,forthe fuppreffing vice among 
. our young people,, which gave fo great offence, and by 
which I becaiiie fo obnoxious. I have fought the 
. good and not the hurt af our young people. 1 have 
\ dcfired their trueft honour and happihefs, and not their 
; reproach; knowing that true virtue and religion ten- 
, ded, not only to the glory and felicity of young people 
in another .world, but their greateft peace, and j)rofper- 
. ^ty, and higheft dignijty and.honour, m this world ; and 

•above 

N 



^^2 Farewell Sermffn. 

above all things to fweeten, and render pleafant "^ild 
delightful, even the days of youth. 

But whether I have loved you, and fought your 
good moreor Jefa, yet God in his providence, now call- 
ing me to part with you, committing your fouls to him 
who once committed the pattoral eare et , them to me, 
nothing remains, but only (as I am now taking my 
leave oi you) earneltly to befeech-you, fro^n love to 
yourf elves, if you have none to me, not to defpife and 
forget the warnings and counfels I have fo^ften given 
you ; remembering the day when- you and' I miiil meet 
again before the great Judge of quick and dead ; when 
it will appear whether the teings I have taught you 
were true, whether the counfels Ihave given you were 
good, and whether I truly fought your good, and 
whether you have well improved my endeavours.- 

I have, from time to time, earneftly warned you a- 
gainft frolicking, (as it is called,) and fome other liber- 
ties coramoly taken by young people in the land. — And 
whatever fomemay fay injuftifi cation of fuch liberties 
and cuftoms, and may laugh at warnings againft them, I 
now leave you my parting teftim'ony againft fuch things ; 
not doubting but God will approve and confirm it ia 
that day when we (hall meet before him. 

V. I woufd apply myfelf to the children of the con- 
gregation, the lambs of this flock, who have been fa 
long under my care. 

I have juft now faid that I have had a pecdliar con- 
cern for the young people ; and in fo faying, I did not 
intend to exclude you. You are in youth, and in the 
moft early youth : Ai^d therefprel have been fenfible, 
that if thofe that were young had a precious opportuni- 
ty for their foul's good, you who are very young, hatl, 
in many refpefts, a peculiarly precious opportunity. 
And accordmgly liave notneglet^dyou/. r^baveeni. 
deav^ouredto do the partof a faithful ihepherd, in feed- 
ing the lambs as well as the ihcep. Chrill did once com- 
mit the carcLof your fouls to me as your minilter; and 
you know, dear children, how I haveinftruftedyou and 

warned 



Tarewell Sermon, 133 

'^tvarned^you from time to time : You know how I have* 
«ften called you togetherfor that end ; and fome of you, 
fometimes, have feemed to be afFefted with what I have 
faid to you: But I am afraid it has had no faving efFeft 
as to many of you ; but that you remain ftill in an un- 
(Converted condition, without any real . faving work 
brought in your foulsjconvincinff you thorougly of your 
fin and mifery, caufihg you to lee the great evil of fin, 
and to mourn for it, and hate it above all things < and 
giving you a fenfe of the exceHency of the Lord JefuB 
'Chrift, br-inging you with all your hearts to cleave to 
him as your Saviour, weaning your hearts from the world 
and caufing you to love God above all, and to delight 
in holinefs more than in all the pleafant things of this 
e^rth : And fo that I now leave you in a miferable 
•condition, having no intereft in Chrift, and fo under 
the awful difpleafure and anger of God, and in dan- 
ger of going down to the pit of eternal mifery. 

But now I muft bid you farewell ; I mull leave you 
in the hands^of God : I can do no more for you than to 
pray for you. Only I defire you not to forget, but of- 
ten think of the counfels and warnings I have given you, 
and the endeavours I have ufed, that your fouls might 
h% faved from everlafting deftruftion. 

Dear children, I leave you in an evil world, that is 
full of fnares and temptations. God only knows what 
will become of you. This the fcripture has told us, that 
iher are but few faved ; and we have abundant confirma- 
tion of it from what we fee. This vve fee, that children 
die as well as others : Multitudes die before they grow 
up ; and of thofe that- grow up, compartively few ever 
give good evidence of faving con verfion to God . I pray 
God to pity you, and take care of you, and^provide for 
you the beft means for the good of your fouls ; and that 
God himfclf would undertake for you, to be your heav- 
enly Father, and the mighty Redeemer of your immor- 
tal fouls. Do not neglect to pray for yourfelves : 
Take heed you be not of the number of thofe who caft 
off fear, and rellrain praj'cr before God. Conftantly 
N ' pray 



134 Farewell Serm<m. 

pray to God ih fecret ; and often remember ihajt great 
day when you mufl appear before the judgment -feat 
of Chrift, and meet your minifler there, who has_fo 
often counfelled and warned you. 

I colnclude with a few words of advice to all in gen- ^ 
eral, in fome particulars, which are of great importance 
in order to the future welfare and profperity of tbifi 
church and congregation. 

1. One thing that greatly concerns you, as you 
would be an happy people, is the maint^iriii^g of fami- 
ly order. 

We have had great difputes how the church. pught 
to be regulated ; and indeed ih^ fubje6l of thefe dif- 
putes was of great importance.; But the due regulation 
of your families is of ho lefa, and, in fqme refpefts, of 
much greater importance. — Every. Chriftian family 
ought to be as it wer^. a little church, confeciated to 
Chrift, and wholly influenced -and governed by his 
rules. And family education and order are fome of 
the chief of the rae^ns of grace. If thefe fail, 
all other means are like to prove ineffeftual. If thefe 
are duly maintained, all the means of grace will be like 
toprofpe^ and be fuccffsful. 

Let me now therefore, once more, before I finally 
ceafe to fpeak to this congregation, repeat, and earneft- 
ly prefs the counfpl which 1 have often urged on heads 
of families here, while I wastheirpaftor, to great pain- ' 
fulnefs, in teaching, warning, and directing thqr chil- 
dren ; bringing them up in the nurture and admonition ' 
of the Lord ; beginning early, where there is yet op- 
portunity, and maintaining a conflant diligence in la- 
bours, ot this kind : Remembering that, as you would 
not have all your inftruftions and cpunfels inefFe6lual, 
there muft te government as well as inftruftions, which 
muft be maintained with a;i even hand, and fteady ref- 
olution, as a guard to the religfon and morals of the 
family, and the fuppprt of its good prder. Take heed 
Uiat it be not with any of you as it was with Eli of old, 
who reproved his children, but reftrained them not; ; 

and 



' FhrtweU Sermon, ^ 135 

aiid that, by this means, you do not bring the like curffe! 
on your families as he did on his. 

And let children obey their parents, and yield to their 
inftruflions, and fubmit to their orders, as they would 
inherit a bleffing and not a curfe. For we have reafon 
to think, from many things in the word of God, that 
nbthirig has a greater tendency to bring a curfe on per- 
fbiis.inthis world, and On all their temporal concerns, 
than an undutiful, unfubrhiflrVe,diforderly behaviour in 
children towards their parents. 

.2, As you would feek the future profperity of this 
fociety, it is of vaft'importance that you fhoifld avoid 
contentiorr, 

'A* contentious people wilt be a miferable people. 
Thre contention^ which have been among you, fince I 
firft became your paflor, have been one of the greateft 
b'urdens I have laboured under in the courfe of my 
minifli^ : N6t Only the contentions you have had with 
me; but- thofe which you have had one with another, 
about your knds, and other concerns. Becaufe I knew 
tliat contention, heat of fpirit^ evil-fpeaking, and things 
of the like nature, were direftly contrary to the fpirit 
©f Chriftianity, and did, in a peculiar manner, tend to 
drive away God's Spirit from a people, and to render 
aH means of grace ineffeftual, as well as to dellroy a 
people's outward comfort and welfare. 

Let me therefore earneftly exhort you, as you would 
feek your own future good, hereafter t&-watch againft 
a contentious fpirit. ** If you would fee good days, 
feek peace, and enfue it." \ Pet. iii. 10. 11. Let the 
contentions wtiich has lately been, about the terms of 
Chriftian communion, as it has been the greateft of 
your contentions, fo be the laft of them. 
I would, now I am preaching my farewell fermon, fay 
to you as the apoftle to the Corinthians,2 Cor. xiii. 11,: 
•'-Finally, brethren, farewell. Beperfeft : Be of one 
mind: Live in peace ; and the God of love and peace 
flrall be with you." 

I And 



136 Farewell Sermon. 

And here I would particularly, advifethofe that ha,ve- 
adhered te me in the late controverfy^ to watch over 
their fpirits, and avoid alF bitternefe towards others. — 
Your temptations are,, in feme refpefts, the greateft ;. - 
becaufe what has been lately done is grievous to you*. 
But Tiowever wrong you thmk others have done, main- 
tain, with great diligence and watehfuhiefs» a Chriftian 
meeknefs and fedatenefe of fpirit ; and labour, in this, 
rerpeft, to excel, others who are of the contrary part. 
And this will be the beft viSory : For " he that rules 
his fpirit, is better than he that takes a city." There- 
fore let nothing be done through flrife or vain-glory... 
Indulge no revengeful fpirit in any wife ; but watch 
and pray againft it : and, by. all means in your power, 
feek the profperity of this town : And never think yoit 
behave yourfelves as becomes Chriftians,but when you 
Cncerely, fenfibly, & fervently loveallmen, of whatever 
party or opinion, and whether friendly or unkind, juft.-^ 
or injurious, to you or youf friends,.pr to the caufe and 
kingdom of Chrift.. 

3. Another thing that vaftly concerns the future^rof- 
perity of the town, is, that you (houli watch againil the 
encroachments of error ; and particularly Arminian- . 
iCin, and doftrines of like tendency* 

You were, many of you» as I 'wcjll remember, much - 
alarmed with the apprehenfions of t he-danger of the pre- 
vailing of tliefe corrupt principles, near iixteen years ago. 
But the danger then was fmall in comparifon of what ap- 
pears now. Thefe doftrines at this daycare much more 
prevalent than they were then : The progrefs they have.- 
made in the land, within this feven years, feems to . 
have been vafily greater than at any time in the like fpace 
before : And they are Hill prevailing and creeping into 
almoft all parts of the land, threatening the utter ruin ot 
the credit of thofe doftrincs which are the peculiar glory 
of the gofpel, and the interefts of vital piety. And I 
have of late perceived fome things among yourfelves^ 
that fliew tliat you are far from being out of danger, but 
on the coiUrary remarkably exgpfejdi. Tte older peopfo 



Farewell Sermon. 137 

may perhaps think themfelves fiifficiently fortified a- 
gainft infeaion : But it is fit that iall fliould beware of 
felf confidence and camal.fecurity, fliould remember 
thofe needful warnings of facred writ," Be not high 
minded, but fear ; and let him thatftands take heed left 
he fall.** But let the cafe of the older people be as it 
will, the rifing generation are doubtlefs greatly expofed. 
Thefe principles are exceeding taking with corrupt na- 
ture, and are what young people, at leaft fuch as have 
not their hearts eflablifl^ed with giace, are eafily led a- 
way with. 

And if thefe principles fliould greatly prevail in this 
town, as they very lately have done in another large town 
I could name, formerly greatly noted for religion, and. 
fo for a Idng time,it will threaten the fpiritual and eternal 
ruin of this people, in the prefent and future generations. 
Therefore you have need of the greateft & moft diligent 
care and watchfulnefs with refpeft to this matter. 

4. Another thing which I would advife to, that you 
may hereafter be a profperious "people, is, that you 
would give yourfelves much tovprayer. 

God is the fountain of all bleflingand profperity, and 
he will be fought to for his ble fling. I would therefore 
advife you not only to beconftant in fecret and family 
prayer, and in the public worfliip of God in his houfe, 
but alfo often to aflemble yourfelves in private praying 
focieties. I would advife all fuch as are grieved for the 
affli3ions of Jofeph, and fenfibly affefcled with the ca- 
lamities of this town ^ of whatever opinion they be with 
relation to the fubj eft of our late controverfy, often to 
meet together for pray er, andio cry to God for his mercy 
to'themfelv^eSi and mcFCy to this town, and mercy to 
Zion &the people of God in general through the world. 

5.;~,The laft article of advice I would give (which 
doubtlefs does greatly concern your profperity) is, that 
you would take greatcare with regard to the fettlement 
of a miniiler, to fee to it who or what manner of perfon 
he is that yoy fettle ; & particularly in thefe IworefpeRs. 
N.3... (1.) 



138 FateweH Stfmtm^n 

(x.) That he be a maa of thoroughly- ftbnd fyfinrf* 
pies, in the fchemeof dofirrine which he maintains. 

This you will Hand in the greateft need 6f, efpeciaU 
ly at fuch a day of corruption as this is* And in order 
to obtain fuch a one, you had need to exercife extraor- 
dinary care and prudence. — I know the danger. I 
know the manner of many young gentlelmen of corrupt 

firinciples, tlieir ways of concealing themfelves^ the fair 
pecious difguifes they are wont to put on, by which 
they deceive others, to maintain their own credit, and 
get themfelves into others confidence and improvement, 
and fecure and eftablifh their, own intereft, until they 
fee a convenient opportunity to begin more openly to 
broach and propagate their corrupt tenets. 

(2.) Labour to obtain a man who has an eftablilhed 
charafter, as a perfon of ferious religion and fervent^ 
piety. 

It is of vaft importance that thofe who are fettled in 
this work (hould be men of true piety, at all times, and 
in all places ; but more efpecially at fome times, and 
in fome towns and churches. And this prefent time, 
which is a time wherein religion is in danger, by fa 
many corruptipns in doftrine and pra6lice, is in a pe- 
culiar manner a day wherein fuch minifters are necef- 
fary. Nothing elfe but fincere piety of heart is at all 
to be depended on, at fuch a time at this, as a focurity 
to a young man, juft coming into the world^. from the^ 
prevailing infeftion, or thorouglity to engage liim in 
proper and fuccefsful endeavours to withftand and op* 
pole the torrent of error, and prejudice, againft the 
high myfterious evangelical do£lrines of the religion of 
Jefus Chrift, and their genuine effefts in true experi^ 
mental religion. And this place is a place that does 
peculiarly need fuch a minifter, for reafons obvious to 
alL 

If you (hould happen to fettlo^a minifter who knows 
nothing truly of Chrift, and the way of falvation by 
him, nothing experimentally of the nature of vital re- 
ligion ; alas, how will you be expofed as fheep without 



arffieplierd : Here is need of one. in this place, who 
fliall be eminent! v fit to ftand ih the ^ap, and make up 
the hedge, and who fh^tbe as the chariots of Ifrael, 
and the horfcmcn thereof, - You-need one that flia4t 
iiand as a champieir in tbe»caiife of truth aad the pow- 
er of godlihefSk 

Having' briefly' menticfnedthefe important articled ©f 
advice, nothing-reipains, but that I now take my leave 
of you, and bid you all, farewell ; wilhing ?uid pray- 
ing for your profperity. I woBld now commend your 
immortal fouls to hrm, who formerly conunited them 
to me; expe&ing the day, when I muft meet you again 
before him wlvB is the Jiidge o* quick and dead. I de- 
fire that I may never forget this people, who have been 
fo long my fpecial charge, and that I ftiay never ceafe 
fervently to pray lor your profperity.- May Godblefs 
you with a faithful paftor, one that is well acquainted 
with his mind and will, thoroughly^ warning finners, 
wifely and Ikiifully fearching proFeflors and condu6HHg 
you in the way to eternal blefledifiefs. May you have 
truly a burning and £bitiii)g light fet up in this candle- 
fticic ; and may you, not only' for a feafon, but during 
his whole life, and that-a long life, be willing to rejoice 
in his light. 

And let me be remembered in the prayers of all God's 
people that are of a calm fpirit, ana are peaceable and 
faithful in Ifrael, of whatever opinion they may be with 
refpefl to terms of church communion. 

And let us all remember, and never forget our future 
folemn meeting on that great day of the Lord ; the day 
of infallibly decifion, and of the everlafiing and unalter« 
able fentence. Amen. 



\ 



S E R M O N S 

ON 

VARIOU'S IMPORTANT' 

S U B X E C T s;. , 

BEING.^OMB of the remains of the LATE/REVER-* * 
END AND LEARNED 

m J0NATH4N EDWARDS, 

fKgMJa.Hr OF TH£. COLLEGE Of NKW-JERSKYf- 

PftttiTED at NORTHAMPTO-N, Maflkhufett«i 

By Andrew .Wricuit.— 2r^r 5. (3 E. BUTlEJtJ. 
1804. 



PREFACE. . 

— .^ — ' 

"^OUCH was the true charaftcf of the pious and learned Author of the 
"O enfuing Sermons, as that the loveri of pure religion, and unaffefted 
learning, who were intimately acquainted with, him, and free from 
prejudice, need nothing further to invite their attentive perufal of the 
■following (heets, than only to be informed that they were written by the 
Tate PreTident Edwards. 

' Thefe Sermons indeed appear. under confiderable difadvantage : the 
Author compofed them only to be preached to a congr^tioiv in a 
country^town, where he ftatedly laooured in the work of the go [pel 
ipiniftry, for a courfe of years, probably without the leaft defign, or fo 
much as even any diftant view of theirever making an appearance, by way 
of the preii^, before the- world. ' IFor this "the candid will make a 
generous allowance. 

lif the Author had publifhed them himfelf, or had- revifed them near 
the doie of his life, with a view to their publiC' appArance, it is not at 
all likely they would have appeared as they do at prefent ; but the 
difference, in fome refpefts at leaft, muft have been confiderable. In 
feveral places, enlargements would have been made ; various parts would 
have been brightened with new illuftrations ; the ftilc in a number of 
inftances would nave been altered, and the drcfs made more agreeable. 
And, in a word, the wh'»le taken together, would have appeared* in a 
much more advantageous light, mere inftruflive, and entertaining. 

This might have been reafonabley cxpefted, from the Author's 
irafterly and diftinguifhed genius, which prompted him eagerly to 
purfue truth, even in her moft fecret recefles. Efpecially if it be 
conikdered, that the greater part of thofe fermons were pennea more than 
twenty years before his death ; in which fpace of time, he made fwift 
and amazing advances in divine knowledge, in branches almoft 
numberlefs. The fame thing may be inferred from the Author's 
manner. Some fermons, that he formerly publifhed, received great 
enlargements under his laft and finifhing hand ; and however engaging 
and entertaining they were in the delivery, they appeared much ampler 
from the prefs than the pulpit. 

Betides, it is fome unhappinefs, through a miftake, the fubjefts 
are not placed in that natural and advantageous order, which was 
defined. 

Neverthclefs. under all their di fad vantages, the fcrmors, it is 
apprehended, will be well received by the candid, intelligent, Chriftiaa 
reader ; and that every perfon that is poffeffed of a happy degree of found 
judgement, and good tafte, who fhall ferioiifly pcrufe them, will find 
that juftnefs and clearncfs of thought ; that natural and lively rcprefentation 
of divine things ; that vein of piety and folid religion running through 
tie whole; that extenfive knowledge, that command ing pungency, and 
fpintual favour, which may fcrve, in a meafure, to point out the Author, 
and at the fame time, to inftruft, entertain, and quicken the reader. 

The 



1 



144 P R E^F A C E. 

The public may be aflurcd that the fermons are £aithfully copied frbA 
the original manufcripts. And whereffen^ences, or paragraphs'^were fouiird 
unfinilhed, as there were various fuch inSances in moft of the fermons, 

marked with a ftrokcbfthe pen, *thus ^whi<:h"the Author ufed to 

fupply in the -delivery,-— the editor has not taken the liberty to complete 
them except au inftance or two in the fermons upon the wiidom of God. 
— where the words added, are carefully included in crochets. Wher- 
ever, therefore, the reader finds fuch a ib'oke he is hftreby uoti- 

iied, that fOm<^ing is left unexprefled, which his own mind is to fupply. 

The date, at the begining of the fermons^^ marks the time when' they 
"were compof^d and preached. 

Thefe^fermons being ibme of the remains of an -eminent man of God» 
and friend to men, are heartily recommended to the candid acceptance, 
and faithful improvement of all into whofe hands they may fall ; aifd^to 
the bleflisg of Him who is all in all, the great difpofer of all events, who 
was pleafed fignally- to diftingnifti his fervant,^when living, with gifts 
and graces, and to crowd his kbouo with unu&ttfl fuccefs. 

The EDITOR. 
4pTU »5. 1765. 



SER. 



'SE-RM^ON L 

.*JosEl*tt-s great Temptation and gmci<ms 
Oelrverancc. 

^^1738. 

Genesis x'x^ix. 12. 

jind ht left kis garment in her hand, andifled^ and 
got him oiU, 

WE have an account here, ami in the context, of 
that remarkable behaviour of Jofeph in the 
houfe of Potiphar, that wa» the occafion both of his' 
great affliftion, and alfo afterwards oi his high advance- 
ment and gre4t profperity in the land of Egypt, The 
behaviour that 1 fpeak of, is that wiiich wa^ on occa- 
iion of the teniptation tl^at his miftrefs laid before him 
to commit uncleannefs with her> 

We read in the beginning of the chapter how Jo- 
feph, after he had be-en fo cruelly treated by his breth- 
ren, and fold into Egypt far a flave, wa? advanced in 
the houfe of Potiphar, who liad bought him. . Jofeph 
was one that feared God, and therefore God was with 
him ; and wonderfully ordered things for him, and fo 
influenced the heart 01 Potiphar his mailer, tlj^t inflead 
of keeping him as a mere flave, to which purpofe he 
\\'as fold, be made him his fteward and overfeer over 
his houfe, and all th^t he had was pj^t in^o his hands ; 
in fo much that we are told, verfe 6. That he left all 
that he had in his hand ; and that he knew not 
ou^ht that he had^fave the bread which ho. did eat. 
— While Jofeph was in thefe profperoyis circurpfl2|n.. 
ces, he met with a great temptation in his mafter's 
houfe ; fo we are told that he being a gpoijly pei Ton, 
and well favoured, his miftrefs caft her eyes upon and 
luftcd after him, and ufed all her art to tempt him to 
commit uncleannefs with her. 

O Concerning 



^4^ y^A/^'i ^re^/ Tsemptation 'Ser;I. 

Concerning this temptation, and his behaviour un* 
der it, many things dre<worthy to be noted. 

We may obferve, how great the temptation was that 
he was under. It is to be confidered, Jofeph was now 
iivhis-youth, a feafon of life when perions are moft li- 
able to be overcome by temptations of this nature. 
And he was in. a ftate of unexpefted profperity in"*Pot- 
iphar's houfe, which has a tendency to lift perfons up, 
efpecially young ones,, whereby ^cctjiunonly they more 
cafily fall before temptations. 

And, then, the fuperiority ofctheperfon tWat laid the 
temptation before him, rendered it much the greater. 
She was his miflrefs, and he a fervant under her. j\rid 
the manner of her^cmpting^^ him. She did not ^ only 
r carry herfelf fo to Jofeph, as to give him caufe to fuf- 
pe£l that he might be admitted to fuch criminal con- 
verfe with her, that yet might be accompanied with 
fome appi«henfionj that poflibly he might bemiflaken, 
and fo deter bim^ from adventuring on fuch a propo- 
fal ; but fhe diretlly propofed^it to him ; plainly man- 
iteftihg her difpofition to it. So that hepe was no fuch 
tiling as<a fufpicion of her unwillingnefs to deter him, 
but a manifeftation of her defire to entice him to it. 
Yea, flie appeared greatly engaged in the matter. And 
there was not only her defire manifefted to entice him, 
but her authority over him to enforce the temptation. 
Shc.was-hismiftrefs, and he might well imagine, that 
if he utterly refu fed a compliance, he fliould incur her 
difpleafure ; and flie, being his mafler's wife, had 

Eowertociomuch to his di fad vantage, and to render 
is circumftances more uncomfortable in the family. 
-And the temptation was the greater^ia that Jhe did not 
only tempt him once, but frequently , [day iy^day^ verfe 
lO. And at lafi became more violent with him. She 
caught him by his garment, faying,j£z> zvith me: as 
in thei verfe of the text. 

His behaviour was very remarkable under thefetemp- 
tations. : He abfolutely refufed any compliance with 
them:; He made no reply^that mc^nifeftedas though the 

teiuptation 



Ser. 17 and gracious Deliverance, 147 

temptatibn had gained at all upon him ; fo much as ta 
heiitate about it, or at all to deliberate upon it. He com- 
plied hn no degree, either to the grofs aft ftie pfopofed, 
or any thing tending towards it, muhat Ihould in a leffer' 
degree be gratifying to her wicked inclination. And he 

fierfifted refoluteand unfliSken und(^r her continual fo- 
rcitaticrns, verfe 10. And it came to pafs asjhefpctke 
tojofeph^day by ddy^ that he hearkened not unto her^ 
to lie by her^ or to be wi^k her. H^, to his utmoft, a- 
voided fo much as being where Are was, A^d the mo- 
tives and principles from which hea9r6d,'inanifeft€d by^ 
his reply to herfolicitatiomr, are remarkable. 

He firll fets before her how injuribufly he fhould aft* 
againft his malter, if hefliould comply with Her prbpo- . 
faJ : Rikold my mafier-^kath committed alt that he 
hath to my hand r there is none greater in thishouft^ 
than li neither hath he fept back any thing from me 
but tkee^ hecaufe thou art his wife. But he then pro- 
ceeded to inform her of that, which above all things, de*^ 
terred him from a conipliance, viz. that it wOuW be grear 
wickedriefa, and fin againft God. -^Howjhatl I do this^ 
andjinagaihflGodf He would not do aAy fiich thing, 
as-he would notinJTirehi^mafter; but that whi<;h in- 
fluenced mwe than z\\ on thi* occafion, was the fear of 
fionin^againft God, On this account he perfifted in 
his refokition to the laft. 

In the text we have an account of his behaviour undier 
the laft and greateft temptation that he had from her. This 
temptation was great, as we are told it was at a time when 
there was no body in the houfe, but he and his miftrefs, 
verferi r, there was an opportunity to commit the fafil 
with the greateft fecrecy. And at this time it feems that 
fli« was more violent than ever before. •• She caught 
" him by the garment," &c. She laid hold on him, as 
though fee was refolute to attain her purpofe of iiim.t 

Under thefe chrcumftances he not only refufcd iier^ 
but fled from her; ashe would have done from one that 
was going to aflafiiiiate, or murder him ; he efcaped, as 
foe his lifcr He not only would not be guilty of fuch a 

faa, 



*^8 Jhfeph-s great Temptation Str* IT. 

fafl^but neither would he by .any means be in thehonfe 
with her .where he Ihould be m the way of her temptation . . 

ThisbehaviouroF Jbfeph isdoubtlefs recorded for. 
the inftruftion of ^ :. therefore from the words I (hall .= 
ohferve thi« 

I) 6 C T R I N E. 

It is OUT duty^ not only to avoid tkofe things that 
are them/elves Jinful^ butalfo^ as far as may be^ thojk 
things that lead and e:(^oJe to Jin. 

Thus did Jofeph : he not only ref ufed a6lually to com. 
mit uncieannefs with his miftrefs, who enticed him, but 
refufed to be there, where he ihould be in the way of 
temptation, verfe toi He refufed to lie by her, or be 
with her : and ia the text we are told, he jled^and got * 
him out ; would by no means be in her company .Though . 
it was no fin in itfeU for J6feph to be in the houfc where 
his mifWefs^.was, but uhderthefe circumftances it would : 
expofebim to Im^ Jofeph was fenfible h^ had naturally 
a corrupt liestrt, . that tended to betray hini to fin ; and • 
therefore he wowM by no meaita be in the way of temp- 
tatidrt';:bul 'V^itSf hafte he fled, he ran from the danger- 
ous pUces Iti as much as be was expofed to fin in that 
houfe where he was, he fled out of it with asmuch haSe - 
as if the houfe had been all a light--of fire, or full of ene- 
mies, who ftbod ready wijtiH draiwn fword* to ftab him 
to the veiy Iieart. When^flie took him by the garment, . 
he left his-gatmeritinherhandsrhe had rather lofe his 
garment thanftay a moment there, where ha was in fuch . 
danger of lofing his chaftity. 

I fay in the ^<?5r««^, that perfdnsfliould avoid things 
that expofe to fin, as faras may be, becaufe the cafe may 
be fo, that perfons may be called to expofe themfelves 
to temptation ; and when it is fo, they may hope for di- 
vine ilrength and proteflion under temptations. 

The cafe may be fothat it may be a man's indifpen- 
faWe duty to undertake an office, or piece of work, that . 
is attended with a great deal of temptation. Thus, al- 
though ordinarily a man ought not to run into that 
temptation, of being expofed to pcrfecution for the true • 

religion, 



Ser. I. 9 £tnd"grinrious- Deliverance. ' 149 

religion, left the temptation fliould betoo hard for Iiim;: 
Intt fhouUl avoid it, as much as may be ; (therefore Chirft 
thus dire61s his difciplesr^Matth. x. 23. When ye he per- 
fecuted-in one city\fiee to another.) Yet the cafe may- 
he' fo, that a man may be called not to flee from perfe- 
cittion,-but to run the venture of fuch a trial, trufthig 
in God to uphold him under it. Miniftersand magiftratcs 
may be obliged to continue withtheir people in fuch cir* 
cum-ftances,as Nehemiah fays^^Neh. vi. 1 1. Should Jiich 
a -man as I Jlee ? So the Apoftles. — • 

Yea they may be called to go into the midft of it, to 
thibfe places where they cannot rieafpnably expeft but to 
ift6et with fuch temptations. So fometimes the Ajpofttes 
did. Paiil'Went up to Jerufalerh, when he knew before 
h^T^d, that /^m% bends and aJliBions- awaited him^ 
ASs XX. 23.. 

So in fome-other cafes, ihe nsceffity of affairs may 
call upon men to engage in fome burinefs that is pecu- 
harly attended with temptations. But when it is fo, men- 
arc indeed in this w*iy, Jcalc expo fed to fin ; for they ■ 
are always fafeft in the way of duty. P^ov. x. 9. He 
that wat/ieth' uprightly, walketh fii.rely. And though 
there be" many things by which they may have cxtraor- 
dtrtary temptations, in the affairs they have undertaken, 
yet if they have a. clear call to it, it is no prefumption 
to hope 'for divine fnpport-and prefervation in it. 

But for perfons iieedldfsly to cxpofc thcmfelves to 
. temptatioh; and to do thofe things that tend to fin, is un- 
I Avarrantabki-and ^contrary to that excellent example we 
I have fet before xis in the text. • And that we ought to 
avoid not only thofethings that arc in themfclves fmful, - 
but alfo thofe things that lead andexpofe lofin, isman- 
iL*ft by the following arguments : 

I. It is a thing very evident and maiiifeit, that we 
owght to ufe our utmoft endeavours to avoid (in, which 
is inconfifteht with needlefsly doing thofe- things that 
fcxpofe and lead to fin. \That We ought to do our utmoft 
to -avoid fin is manifeft that being ihegreateft evil ; and 
the greater any evil is the greater care, and the more 
O 2 earneft 



^5^ Jofcph' 5 great Temptation ; Serb 

eameft endeavours does it require to avoid it. This is 
pl«rin, and what we by our praQice fhow, that we are 
all fenfible of the truth of. Thofe things that appear to 
us very great and dreadful evils, do we ufe proportion- 
ably great care, to avoid. And therefore the greateft 
evil of all requires the greatell and utmoilcare to a- 
void it. 

Sin is an infinite evit, becaufe committed againftaa 
infinitely great and excellent Being, and fo a violation 
of infinite obligation ; therefore, however great our care 
be to avoid fin, it cannot be more than proportionable 
to the evil we would avoid. Our care and endeavous^ 
cannot be infinite, as the evil of fin is infinite ; but yet 
it ought to be the utmoft of our power ; . we ought to- 
ufe every method that tends to the avoiding of fin#. 
This is manifeft to reafon. 

And not only fo, but this is pofitively required of us 
ill the word of God. Jofh. xxu. 5* Tdkt diligent ketd 
to do the commandment and the law^^ which. Mofes, 
thefervantojthe Lord^ charged you^ to love the Lord 
' your Gody and to walk in ail his. ways, and to keep 
his commanaments, and to cleave unto him, and to^ 
ferve him with all your fouL Deut. iv. 15, id. Takt 
ye therefore good heed unto your felves^ lefl ye cer^ 
r up t yourf elves. Chap, xii. 30. Take heed to tkyfelf^ 
that thou be notfnared, &c. Luke xi."36. Taieheed^ 
and beware of covet oufnejs. 1 Gor. x. 12. Let-hirm 
that thinkethheflandeth, take heed lefl he fall. Deut^r 
iv. 9. Take heed to thyf elf keep thy foul diligently. 
Thefe and many other texts of fcripture, plainly require 
ofus the utmoltpoffible diligence & caution to avoid fin. 

But how can he be faid to ufe the utmoft poflible dili- 
gence and caution to avoid fin» that voluntarily dpes 
thofe things,that naturally expofe&leadtofin ? How can 
Le be faid with the utmoft poflible caution to avoid an 
enemy, that voluntarily lays himfelf in his way ? How 
can he be faid to ufe the utmoft poflible caution to pre- 
ferve the life of his child, that fuffers it to go on tbe^ 
edge of precipices or pits; or to play on the borders of 



Ser^I,^ and gracious IhUveranu* x^x 

a-deep^gulipii * .or to wander in awood)4haii9>kau«te(l 
by beafts of prey ? 

II. // is tvidenHkai we ongkt to avoid thcfe things- 
thai expofe and lead to Jin.; becaufe a duefenft oJ\ 
th^ evil of Jin J and njuji hatred ojiHy will nectjari-* 
ly have this effe£l upon 4is^ to caufe usfo to do. 

If we were duly feniible of the evil and dreadful na--* 
ture of fwi, we fcould have .an exceeding • dread of it 
upon our fpirits. We fliould hate it worie than death, 
and Qiould fear it worfe than the devil himfelf ; and 
dread it even as we dread damnaton. But thofe things 
that.men have an exceeding dread «f upon their fpirits, 
they naturally and ^leceiTari^y- keep.at^ a great diitance 
from ; and avoid thofe things, thiat they apprehend ex- 
pofe to them. As a child that has been greatly terri- 
fied by the fight of any wild beaft, will by no means be 
perfuaded to go any where, where4t apprehends that it 
mall be expofed to it^ or fall in its wayt. « 

Sin in its own nature is infi«itely hateful, fo in its 
nutural tendency it is infinitely -dreadful. It is the ten^ 
dency oi all fin eternally ^to undo the foul. Every firr 
naturally carries hell in it ! therefore all fin ought to 
I be treated by us as we would treat a thing that is infi^ 

[- xiitely terrible. Hit be not fo, that any one fin, yea, 

1^: the leail-iuir do not neceflarily bring eternal ruin with 

it, it ift owing to nothing but the free grace and mercy 
of God to us, and not to the nature and tendency of 
fin itfelf. But certainly we ought not to take the left 
care to avoid fip, or all that tends to it, for the freehefs 
I and greatnefs of -God's mercy to us, through which 

[ tbere is hope of pardon ; for that would be a moil un- 

grateful and vile abufe of mercy indeed* If it were 
\ fo, that it were made known to us, that if we ever vol- 

untarily committed any particular a£^ of fin, we fhould 
be damned without any remedy or efcape, feould we 
not exceedingly dread the commiflion of fuch fins F 
Should we not be very watchful and careful to iland 
at the greateft diitance from that fin, and from every 
thing that might expofe us to, it, and that has any ten- 
dency 



*5^ J^fip^'^ great Tanpiation ■ SeV. I. 

den«y to ftlr up our lufts, or to betray us to facfi an 
aft of fin ? Let us then confider, that if it be not fo, 
that the next voluntary a6l of known fin fhall> necefTa- 
rily and unavoidably ifTue in certain damnation, yet it 
will certainly deferve it : we^-fhall thereby really de- 
ferve to.be caft^ofF, without any remedy ^r hope ; and 
it can only be owing to freegrace, that it will not cer- 
tainly and repiedilefijly be followed with fuch a pun- 
iihment. And fhall we be guilty of ftich a vile abufe 
of God's mcFcy to u*, as to take encouragement from 
it, the more boldly to expofe ourfelves:<o fin ? 

III. I/t is evident that we ouirkt }i^t only to avoid 
Jin, but things* tkat expofe and lead to Jin ; becauj'e 
this is the way we aS in things that pertain t^ our 
temporal inlereji^ * 

Kfcn do not only avoid thofe things that are them- 
felves the hurt and ruin of their temporal inlereil, but 
alfo the things that tend or expofe to it ; becaufe they 
love their temporal lives, they will not only aftually 
avoid killing themfelves, but they -^re very careful to 
avoid thofe thinjp that bring their lives into danger, 
though they do not cert^ly 4cnow hut they may ef- 
cape. 

They are careful not to pafe rivers and deep waters 
on rotten ice, though they do not certainly know that 
they fhall fall through and drown ; fo they will not 
only avoid thofe things that would be in themfelves 
the ruin of their eftates, fuch as the ibtting their own 
houfes on fire, and burning tliem up with their fub- 
fiance ; their taking their money and throwing it into 
the fea, &c. but they carefully avoid thofe things by ■- 
which their eftates are ejtpofed. They are'watchful, 
and have their eyes about them ; are careful who they 
deal with ; they are watchful, that they be not over- 
reached in their bargains ; that they do not lay them- 
felves open to knaves and fraudulent perfons. 

If a man be fick of a danj^erous diflemper, . he- is 
careful to avpid every thing that tends to incrcafe the 
4iforder ; not only wh^ he knows to be mortal in his 

fiiuation, 



Ser. L and gracious Deliverance. 153 

fituation, but^othcr things that he fears the confequence 
of» or that may be prejodicial to him. Men are in this 
way wo<nt to take care of^ their temporal intereft, as 
what they have a great regard for.^ And therefore if 
we are not as careiui to avoid fin, as we are to avoid 
injury in our temponit intereft, it wiU (how 4 regard** 
lefs difpofition with refpeft. to fin and duty^ ; or that 
we do not much care mough we do fin againft God. 

God's glory. is-furjdy a thing o( as^nuch importance 
and concern as our temporal intereft. Certainly^ we 
Aould be as carefal not to be expofed to fin againft 
the Maj eft y of heaveiraad earth, as men arc wont ta 
be of a few pounds ; yea^ the latter ase but mere tri- 
. fles, compared with the fornteri 

IV. JVt are wont to dO' thus by out dear earthly 
ftiends* 
' Wenot only are €ai!e£M<>fth6fe things wherein:^ the 
deflru£lt6n of ithe»r lii^<eir^jOi»tbetr hurtand calamity inr 
any refped do^te&fyco^QAi but are careful to'^vbid- 
thofe things' that ido but rcifttirelv eend ih iK We arc 
caorefui to prevent and cot off woccafidvisrof tliei# bfr 
or damage in any. reipeft t and'are^ '#itcl!rftrl.*agaittft 
that which tends in anywife tO' deprive them &f^ tlkeir 
comfort or good name ; and the realbrt. is, becaufe they 
are very dear to us. . bi this manner men are wont (o 
ht'Cd,veivA of the gt>od of their own children, and dread 
due approaches of any mif^hief thatthey apprehend they: 
are, or may be expofed to... And we ftiouid take it hard 
if our friends did not-do thus by \xw. 

And furely we ought to treat God as a dear friend ; 
we ought to a£l jtowardd him, as thofe that have a fin- 
cere love and unfeigned regatd to biro^; andfo ought 
t« watch and be careful againft' all occafions of that 
which is contrary to his honour and glory. If we have 
not a^ temper and defire fo to do, it will ftiow, Ihdt 
whatever our pretences are, we are not God's fiit^ere 
friends, and have no true love to him. ' 

If we fliould be offended at any that hjive profeffed 
ffiendihip i6 us, if they treated us in this manner, and 

were 



^54 Joftph's great Temptation Ser. D 

were no Tjiore careful of our intereft, furely God may^ 
juftly be offended^ that we are no more careful of his- 
glory. 

V. We would have God in his pr-ovidente towards 
us^ not order thofe things that tend to our hurty or- 
expofe our intereft ; therefore certainly we ought to - 
avoid thofe things that lead to fin againjl him. 

We defire and love to have God's- providence fuch^r 
toward us, as that our welfare may be well fecured. 
No man loves to live in expofed, uncertain, and dart-* 
gerous ctrcumfiances. While he is fo, he lives un- 
comfortably, in that he lives ins continual fear. We*^ 
defire that God would fo order things concerning us, 
that we may be fafe from fear of evil ; and that no e- 
vil may^ come nigh oiir dwelling.; .and that becaufe we 
dread calamity* So we do not* love the appearance 
and approaches of k ; and' love to have it a great dif- ' 
tance irom us. We defive to have God to be to us as a* 
wall of fire round about us, to defend us ; and that he 
would furround tis^ as the mountainsjdo tfa^ vallies, to ' 
guard us from every danger or enemy^ that fo no eviL 
may conie nigh us* 

Now this plainly fhows; that iwe ought in our behav- - 
iour towards God, to keep at a great difiance from fin„>.' 
and from all that expofes to it- as we defire God ia. 
his providence to us, Qiould keep calamity and mifery 
at a great diftance from us, and aotorder thofe things: ■ 
that expofe our welfare. 

VI. Seeing we are to pray we '^ ay Mi ie led inta 
temptation / certainly we aught not to^unourf elves * 
into it* 

This is one reqtieft thiat Ghrift direfts'us to make to -' 
God in that form of prayer which he taught his difci- 
ples, Lead us not into temptation*, And how incon- 
fiftent.&aU we be with ourlelves if Avepray to God,: 
not toorder itfo irihis providence, that we (hould be- 
led into temptations ; and yet at the fame' time, w« are ■ 
not careful to^^void temptation ; but bring ourfelves 
i»tait, by doing thofe things. that lead and expofe to? 



Ser. I. and gracious Deliverance. 155 

fin. What felf-KTontradiflion is there in it, for a man 
to pray to God that he may be kept from that, which 
he takes no care to avoid ? By praying that we maybe 
kept from temptation, we proiefs to God, that being in 
temptation is a thing that is to be avoided ; but hy run- 
iiing inio it, fliow that we choofe the contrary, viz. 

. not to avoid, it. 

VII. ' The yip&flle'direSs us to apoid'thofe things 
that are in tkemfelves lawful^ l^ni tend to lead oth- 
trs into Jin ; purely then wejlwuld avoid what^iends 
to lead our/elves into Jin.. 

The. Apoftle directs to this, 1 <^ot. viii. 9. ** Take 
''• heed lert this liberty of your's become a ftumbling- 
** block to them that are weak," Rom. xiv. 13. " That 
-*• no manput ailumbling-biock, or an occalion to fall 
** in his brother's way.*' Verfe 15. ***But if thy broth- 
•* er be grieved with thy meat, now walkefl thou not 
** charitably* Deftroy not4iim-with thy meat." Verfes 
20, 21. '* For meat deftroy not the work of God. All 
*^ things indeed are-pure ; -but it is evil for that man 
** who eateth' with oflfencc. It is good neither to eat 
'^ flefli, nor to drittk wine, nor any thing whereby thy 
" brother ftumbleth,. or is offended, or is made weak.** 
Now if this rule of the ApoIHe be agreeable to the 
word of Chrift, as we muft luppofe, or expunge what 
he fays out of the canon of the fcripture ; then a like 

y rule obliges mere flrongly in thofe things that tend to 

/iead ourf elves into4in. 

VIII. There are many precepts of fcripture^ that 

. do diredly and pojitively imply, that we ought t0 

, uvoid thofe things that tend to Jin. 

This very thing is commanded by. Chrift, Matth. 

xxvi. 41. where he directs us to watch left we enter 

into temptation. But certainly running ourfelves into 

temptation, is the reverfe of watching againft it. 

Again, we are commanded to abftain from all ap. 

> pearance of evil ; a. e. do by iin, as a man does by a 

^jthipg he b^tes the fight or appearance of.; and there^ 

»fore 



^6^ JoJ^pyt^s gr<at Temptation Ser.1, 

lore will avoid any thing that favours of it, or looks 
like it ; and will not come near it, or in fight of it. 

Again, Chnft commanded to feperate from us, tbofe 
things that are ftumbling-blocks, or occafions of fin, 
however dear they_are to us. Matth. v. 29. ** If thy 
** right eye offend thee, pluck it cut and caft it from 
•* thee." Verfe 30. "And if thy right hayid offend thee, 
•* cut it off.** By the right hand offending us, is not 
meant its paining us, but the word in the original fig- 
nifies, being a ft umb ling- block ; if thy right hand prove 
a flumbling-hlock, or occafion to fall ; z. t. an occafion 
to fin. Thofe things are called offences or ftumbling- 
blocks in the New Teftament, tliat are the occafions of 
falling into fin. We ought to avoid running up againft 
ftumbling-blocks ; ?. t. we fhould avoid thofe things 
that expofe us to fall into fin. 

Yea, Chrift tqlls usi, we muft avoid them, liowever 
dear they are to us, though as dear as our right hand or 
right eye. If there be any praftice that we have been 
accuftomed to, that naturally tends and cxppfes us to 
fin, we muft have done with it ; though we love it never 
fo well, and are never fo Iqth to part with it, though it be 
as contrary to our inclination, as to cut off our right hand, 
or pluck out our own right eye, and that upon pain of 
damnation, for it is intimated, that if we do not, wc muft 
go with two hands and two eyes into hell-fire. 

And again : God topk great care to forbid the chiU 
dren of ifrael thofe things that tended to lead them into 
fin. For this reafon, be forbid them marrying ftrange 
wives; Deut. vii. 3, 4. *• Neitherfhalt thou nrakemarri- 
*• ages with them, — ior they will turn away thy fon from 
•' following me, that they may ferve other gods.'* For 
this reafon they were commanded to deftroy all thofe 
things, that the nations of Canaan had ufed in their idoU 
atry ; and if any were enticed 6ver to idolatry, they were 
to be deftroyed without mercy, though ever fpnear and 
dear friends. They were not oply to be parted with, 
but ftoned with ftones ; yea they themfelves were to fall 
tipon them, and put them to death, though fon ordaugh* 

ter 



Scr. I, and graci&us Delivernnce> 157 

ter, or theirbofom friend, Deut. xiii. €. &c. " If thy 
** brother,— or thy fon, or thy daughter, or the wife of 
•* thy bofom, or thy friend, which is as thine own foul, 
•* entice thee fecretfy, faying, let us go and ferve other 
•' gods,— ^thoti ihak notconfent unto him,-*— neither fhall 
** thine eye pity hini, rieither fhalt thou fpar^, neither 
*' ihalt thou conceal him. But thou feaitfurely kill him i 
•* thine hand fhall be firft upon him to put him to death. * 

Again, The wife man warns us to avoid thofe things 
that tend and expofe \xi to fin ; efpecialfy the fin of un- 
cleannefs. Prov. vi. 27. " Can a tnan take fire in Ms 
** bofom, and his clothes not be burnt ? Can one go upon 
'*' hot coals, and his feet not be burnt ?*r-So^ whofoev- 
■•* er touches her, fhall not be innocent.** This is the 
truth held forth ; avoid thofe cuftoms and praftices that 
naturally tend to flir up lufl. And there are many ex- 
amples in fcripture, which have the- force of precept ; 
and recorded, as notonly worthy, but demand our imi* 
tation. The conduS of Jofeph 'fn the text is one ; and 
that recorded, of King David i^ another* Pfal. xxxix. 
1, 2. ** I faid I will take heed to my ways, that I fin not 
** with my tongue : I will keep my mouth with a bridle, 
** while the wicked is before rae. I was dumb with fi- 
" lence, I held my peace, even from good." — Even 
from good— ^that is, he was fo watchful over his words, 
and kept at fuch a great diflance from fpeaking what 
might in any way tend to fin, that he avoided, in cer-- 
tain circumftances, fpeaking what was in itfelf lawful, 
lefl he fhould be betrayed into that which was fi nful. 

IX. A prudent fcnf-t of our own wtaknefs^andcx- 
pofednefs to yield to temptation^ obliges us to avoid 
that which leads or expofes to Jin. 

Whoever knows himlelf and is fenfible how weak he 
is ; and his conftant expofednefs to run into fin ; how 
full of corruption his heart is, which, like fuel, is expo- 
fed to catch fire, and bring deftruftion upon him ; how 
mucji he has in him to incline him to fin ; and how un- 
able he is to Hand of himfelf ; who is fenfible of this, 
and has anv regard of hii duty, but will be very watch- 
P . ful 



^^8 Jofepk's great Temptation Scr.'ll. 

f ul againfi every thing that may lead ant^xpofe to" fin ; 
OH this account Chrift direfted us, Matth. xxvi. 41. 
•' To watch and pray left we enter into temptation." 
The reafon- there is added, the flofh is weak ! He that 
in confidence of his own ftrength, boldly runs the ven- 
ture of finning by going into temptatiop, maflifeits great 
prefumption, and a-fottifti infeHfibility of his own weak- 
iiefs. •* He that twiftetb in his own heart is a fool,*' 
Prov. xxviii. 26. 

The wiCeftand'^ftrongeft, and^fome of the moft holy 
men in the world, have been overthrown by fach means. 
So was David : fo was Solomon. — ^His wives turned 
away his heart. If fuch perfons, fo eminent for boli . 
nefs, were this way led into fin, furely it fhould be a 
warning to us. Let him that thinketb he flandeth take ' 
heed left he fall. 



SERMON II. 

Genesis xxxix. tt. 

yAni he left his garment in her hand, and'Jled^ and 
got him out, 

DO C T R I N E. 

' It is our duty, not only*to avoid tkoje things th at 
are them/elves finful, butalfo^asfaras may be, thoje 
things that lead and expoje to Jin. 

The Doftr^ne has been explained and proved in the 
foregoing difcourfe. I now prpcqed to tjie 
APPLICATION. 
In one ufe of EXHORTATION. 

nX> exhort all to a compliance with their duty in 
.•* this re/peSl, not only lo avoid Jin y but.thoj'e 
things that lead a^nd expoje to Jin, 

If it be made out clearly and evidently from reafoji 
and the word of God, to be our duty fo to do, this would 

be 



SSr. lit' and gracious Deliverances t^g 

b^enough withallChriftians.; Will a follower of Chrifl 
ftand objfifting and difputing againft a thing, that is ir- 
refragably* proved and deraonftrated to b(? his duty ? 

But here fome may be ready to enquire, How flial! 
we know what things do lead and expofe to fin ? Let a 
man do what he will, he cannot av^oid finning, as long 
as he has fuch a corrupt heart within him.- And there 
isnothing a man can do, ©r tjirn hi« hand to, but that 
he may find fome temptation m it. And though-it be 
true, as it h faid in the do6lrine, that a man ought, as- 
far as may be» to avoid thofe things that lead and ex^pofe 
to fin. And it is* evident by the arguments that have 
been brought, that thofe thkigs that^iave fpecial ten^ 
dency to expofe men to fin^ are what we ought to fliun, 
as much as in us lies : yet how- fhall- we judge and de- 
termine what thing»'they are, that h^ve a-natural ten- 
dency to fin ; or do especially lead to it ? 

I would anfwer in fome particulars, which are plain- 
and eafy, and which* cannot Jbe denied without the- 
gceateil abfurdity. 

Anfwer i. That which is 'bordering. on thofe Jins^ 
that the {ufts of men's-hearts Jitongty intline th-em 
to, is tj this fort. Men come into the world, with 
many iirong and violent luits in their hearts, and are 
exceeding prone of themfelves to tranfgrefs, even in 
thefafeft circumilances they, can be placed in. And 
furcly* fo much the nearer they are to that fin, which 
they are naturally ftrongly inclined to, fo much the 
more are they expofed. If any of us that are parents, 
fliould fee our children near the* brink of fome deep 
pit, or clofe by the edge of th^ precipice of an high 
mountain, and not only fo, but the ground upon which 
the child flood flippery, and fteeply defc^ndingdire£l!y 
toward the precipice, fhould we -not reckon a child ex- 
pofed in fuch a cafe ? Should, we not be in hafte ta 
remove the child from its very dangerous fituation ? 

It v/as the manner among the Ifraelites, to build their 
boufes with flat roofs, fo that "perfons^ might walk on 
the tops of their houfes. And therefore God took care 

tn 



l6a Jofephls.gr eat Tempation Sfir. H. 

to make it a law ^mong them, that every, man ftould. 
have battlements upon the edges of their roofs ; left 
any perfon fliould iall off and be kilted. . Deut. kxii. 8. . 
*• When thou buildeft.a new houfe, then thou fhalt 
*• make a battlement for thy roof^ that thou bring not 
*' blood upon thine houfe, if any man fall from thence." 
And certainly we ought to. take the like care that we- 
do not fall into fin ; which carries in it eternal death. . , 
We fliould, as it were, fix a battlement, a guard to kc^v 
us from the edge of the precipice. Much more ought . 

we to take care, that we do not go upon a roof that is - *1 
not only without battlements, but when it is fteep, and.- 
we fliall naturally incline to fall. 

Men's lufts are like ftrong enemies, endeavouring to^ 
draw them into fhi. If a man flood upon a dangerous . 
precipice, and had enemies about him, pulling and. 
drawing him, endeavouring to throw him down ; ^ | 

would he , in fuch a cafe, choofe, or dare to ftand near 
the edge ? Would he look upon liimfelf fafe clofe on 
the brink ? Would he not endeavour for Jiis own fafe- 
ty, to keep at a diftance ? 

2. Thoft things that tend to feed lujis in the m- * ' 
agination^ are of this kind. 

They lead and expofe him to fin. Thofe things that 
have a natural tendency to excjte in the mind, the idea . 
or imagination of that which is the objeft of the luft,-, 
certainly tend to feed and promote that luft. What can 
be more plain and evident, than that a prefeming the 
obje6>, tends to ftir up the appetite ? Reafon and ex- 
perience teach this. . 

Therefore, all things, wliether they be words or ac- . 
tions, have a tendency and expofe to fin, that tend to 
raife and uphold in the mind, imaginations or ideas, 
thofe things which the luft tends to. . It is certainly 
wrong and unlawful to feed a. luft even in the imagi- 
nation. It is quite contrary to the holy rules of God's 
words. Prov, xxiv. 9. *' The thought of foblifliaefs is 
** fin." Matth. v. 28. " WhcJbever looketh on a wo- 
** man to luft.a{t0r :h©r, h^^tb cpmmittedadultcry.** A. 

man». 



Ser. U. and gracious Deliveranci. 161 

man, by gratifying his lufts in his imagination and^ 
thoughts, may make his foul, in the fight of God, to^ 
be a hold of foul fpirits ; and like a cage of every un- 
clean and hat«fu4 bird. And finful imaginations tend 
to finful aftions, and outward behaviour in the end.- 
Luil is always firft conceived in the imagination, and . 
then brought forth in the outward praftice. You may 
fee the progrefs of it in James i. 15. ** Then when luft. 
" lath conceived, it^bringeth forth fin." 

Therefore for a^nan to do thofe things that tend ta* 
e«€ite theobjefts of his lufts in his imagination, he. 
does that which has as natural a tendency to fin, as a con-> 
ception haft to a birth. And fuch things are therefore 
abominable in the fight of a pure and holy God. We 
are commanded to keep at a great diftance from fpirit- 
ual pollution ;, and to hate even the very >** garment 
*' fpotted with the flefh,?* Jude 23.- 

^.■Thcfi things that the experience and ohfer'&a^ 
tion of mankina Jhew to be ordinarily attended ov^ 
Jellowed with fm^ are of this fort, 

Ejcperience is a good rule . to^determine by in things 
of this- nature ► How is.it we know the natural ten- 
dency of any thing, but only by obfervatior>-and ex- 
perience ? Men obferve and find, time after time, that 
fucii things are commonly attended and followed with 
foch other^things, Aivi hence mankind profiounce of 
them, that they have a natural tendency to them. We 
Iwve no other ^way;to know the tendency of any thing. 
Thus men byobfervation and experience, knaw that 
the warmth of the fun, and (howers of rain, are attend- 
ed with the growth of 'plants of the earth ; and hence 
they learn, that they have a tendency to it. So they 
find by experience, that the bite of fome kinds of fer- 
pents is commonly followed with ill nefs, and often 
with death. . Hence they learn, that the bite of fuch 
ferpencs has= a natural tendency to bring diforder upon 
the body, aud expofes to death. - 

And fo, if experience and common obfervation fhow^, 
tlaatany particular praftice or cultomis commonly at- 
P 2 tended 



1 6^ jf-oftplCs gnat Temffdfiffnr' Ser. ti. - 

tended with that which is v^ery finful, we may fafcly 
conclude, that fuch a praftice tencfe to fin ; that it ieads 
and expofes to it. 

Thus we may- determine, that tavern -haanting and 
gaming are things that tend to fin ; betanfe common 
experience and obfervation fhbw, th^t thofe prafticcs 
are attended with a great deal of fin and wickednefs. The 
obfervation of all ages and aH nations, with one voice 
declares it. It fhows, where taverns are much frequent- 
ed, for drinking and the like, they are efpecially places 
of fin, of profanenefs; and other wickednefs : and it 
fhovvs, that tliofe towns, where there is much of this, 
are places where no good generally prevails. And it 
alfo fhows, that thofe perfons that are given much to 
freqiientingtaverns,aremoft commonly vicious perfons. 
And fo of gaming ; as playing at cards, experience fliows, ^ 
that thofe perfons that praftife this, do generally fair 
into much fin, Hencie thefe praftices are become in- 
famous among all fober virtuous perfons. 

4, Another way by which perfons may dtiermine 
cfjojne things^ that they lead and txpojeio'jin^is by 1 
their own experience^ or what they havt found tn' 
thernfeives. 

If perfons havci found in themfelves, from time to 
time.'that they hav^ aftually led them into fin, • this 
furei)> is enough to convince them, thatfuch things do 
aftuaily lead and expofeto fin ; for what will convince 
men, if their own experience will not ? Thus if men* 
have found,. by undeniable experience, that any prac- 
tice or cullom iUrs up luft in thern, and has betrayed ^ 
them into foolifh and finful behaviour, or finful 
thoughts ; they may detennine that they lead and ex- 
pofe to fin. Or if they, upon examining themfelves, 
muft own, that fuch a cuftom or praftice has, time af- 
ter time, had that effeft upon them, as to difpofe them' 
to fins of omiflion of known duty ; fuch as fecret pray- 
er, and make them more backward to it ; and affo to 
indifpofe them to reading and religious meditation ;- 
and they, after they have been doing fuch or fuch ^ 

thing, 



S«r. li.' aiid grAcious' Deliverance: • ti^ i 

thing, have found th& has commonly been the eflFefit of 
it, that they have been more apt to caft off prayer, or 
has had a tendency fb the negle6l of family prayer. Or 
if it feems to lead to unwatchfulnefs ; they find finer 
they have complied with fuch a' cuftom, they are lefs 
Watchful of their hearts, lefsdifpofed to arty thing that 
is feriouH ; that the frame of their mind is more light, , 
and their hearts lefs on the things of another world, and 
_ more after vanity ; thefe are fihlui effecls ; and there- 
fore if experience fhows a cuftom or praftice to be at- 
tended with thefe things, then experiencefliows that 
theylead and cxpofe to fin. 

5. fFe may determine whether a tiling be of an e- 
vil tendency or not^ by the effeS that an out-p curing 
ef the Spirit of Go d^ and a general flourifhing of 
religion^ has luith refpeS to tti - 

li a pouring out of the Spirit of God on a people, 
pHits a ft6p to any prafticc or cuftom, and roots it out, - 
furelyit argues, that that praftice or cuftom is of no 
good tendency ; - for if there be no hurt in it, and it 
tends to no hurt, why fhould the Spirit of God deftroy 
it ? The Spirit of God has no tendency to deftroy any 
thing that is neither finful, nor has any tendency to 
ffn. Why ftKJuld it ? Why fliould we fuppofe, that 
the Spirit of Gdd flidlild be an enemy to that which • 
lias no hurt in it, nor has aoy: tendency^ to that which ^ 
is hurtful ? * 

The flburifting of religion has no tendency to abol- - 
ifl> or expel any thing that is no way agalnft religion. 
That which is not againft religion, religion will not 
appear againft;- Religion ha^'^ no tendeney* to deftroy 
any cuftom or prafldccy that has iK) tendency to deftroy 
that. Itisarule that holds in a^l contraries and op« 
pofites : the oppofition is etjual on both fides. So 
contrary as light is to darknefs, fo contrary isdarknefs 
to light. It is equal both ways. So, jaft fo contraiy 
as the flouriihing of religion is to any. cuftom*, juft 10 
contrary is that cuftom to the fiouhfhing of religion. 
That cuftom that religion tends ^ deftfoy, that cuftom, 

if 



164 Jfofeph's great ■Temptation'^ Ser. II. 

if it prevail, tends alfo to -deftroy religi<Ki.> There- 
fore, if the flouriftiing of religion, and the out-pouring; 
of the Spirit of God, tends to overthrow any cuftonii 
that takes place or prevails, we may furely deterqaine,.. 
that that cuftom is either in itfelf finful, or tends and. 
expofes to evil. 

6. IV-t may determine^ by the eJftB that a general 
decay of religion has with refped to them, whether 
they be things oj a finjul tenaency or net, 

it' they be things that come with a decay oF religion^^ 
that creep in as that decays^; we may determine they are 
things of no good tendency. The withdrawing o£ 
good, does not let in good but evil. It is evil, not good, 
comes in, as gpod^gradiially^ ceafes. . What is it but 
darknefs that cohaes in,, as light withdraw^s. 

Therefore, if there be any decay of religion in the 
town, or in particular perfons, and upon this apy cer~ 
tain culloms or praftices take place and -are allowed* . 
which were wholly abftained from and renounced when 
religion wasin a more flourifhing ftate, we may fafely 
conclude that, fuch culloms and pra6lices are contrary 
to the nature of true religion ; and therefore m them* 
felves finful, or tending to fin., 

7. We may in-many things determine^ whether any 
cujiom be of a ^good tendency^ by confidering what -' 
the effeil would be ^ if it was openly and univ erf ally . 
owned and prOtSifed. 

There are many, things that fome perfons praclife 
fomewhat fecretly, and are. partly hidden in ; and that ^^ 
they plead to be not hurtful ; which, if they. had fuita- 
ble confideration . to difcern what the. confequence 
would be, if every, body openly praBifed the faihe, it 
would foon Ihow that tlie confequence w-ould be con^ 
fttfion, and. a mod woful ilateof things. % J f,. therefore, 
there be any cuftom,. that is of fuch a nature, that it 
will not bear univerfal oppn praftice and profefiion ; 
but if itfhould come to that, the leaft confideration will 
jQiow, that the confequence would be lamentable ; we 
may determine that, that cuftom is of an ill, tendency,.. 

For 



S er. r 1 / c^n d grade u s- IXeliveta n C€. 1 65 

Fbr if there is no hurt in it, and it is neither finful i»' 
itfelE, nor tends to any thing finful, then it is no matter 
haw .open and univerfal f he world is in it ; for we need 
not be afraid of ihat cuftom's being ioo prevalent and 
univerfal, that has no ill tendency in it* 

Thus I have mentioned . £6me general rules, by 
which to determine and judge, what things are of a bad 
and finful tendency. And thefe things are fo plain ^ 
that for a perfon to deny them, would be abfurd and 
ridiculous. 

I would noWi in the name of God, warn all pcrfons 
to avoid fuch things, as appear by thefe rules to leiad 
and expofe to fih. Arid particulailf^, I would now 
takeoccafion to warn our young peopJe, as they would 
approveP'themfelves fearers of God, to avoid all fuch 
things in companyi that, being tried by thefe rules, 
will appear to have a tendency or lead to fin. Avoid 
all fuch ways of talking and afting as have a tendency 
to this ; and folldw the example o£ J^feph in this. 

Not only the moft grofs afl* of uncleaHnefs, but all*^ 
degrees of lafcividufnefs, both in talking and ailing, arc* 
flriaiy forbidden in fcripture, as what fhould not be 
fo much as once named among faints or Chriftians, 
Gal. v, 9.. '* Now the works ofthe flefh are roanifeft; 
•* adijltery^ fornication, uncleannefs, lafcivioufnefs.'* 
Eph. v. 3, 4, 5. ** But fornication, and ali unclean- 
^^ nefs, let it not be once named among you, as becom- 
•^ eth faints : -neither filthinefs, nor fool ifh talking, nor 
*^ jefting, which are not convenient : for this ye know, 
• •- that no whoremonger, nor unclean perfon, hath any 
** inheritance in the kingdom of GJirift, and of God.*' 
We fhould hate even the garments fpotted with the 
flefh, i. e. fhould hate and fhun all that in the leafl ap- 
proaches to any fuch thing, or favours of it. 

And I defire that certain cufloms that, are common 
among young people in the country ^ and- have been fo 
a long timej may be examined by thofe. rules that have 
bten mentioned. That cufldm in particular, of young 
pjeople of diflferent fexes lying in b^d together ; bow- 
' ' ever- 



i66 J^fiph's great Temptation Str. ID 

ever light is made of it, and however ready perfoQS mzy 
be to laugh at its being condemned : if it be exaraiH-' 
ed by the rules that have- been mentioned, it will ap- 
pear, paft all contradifclion,- to be-one oi thofc thingar 
that lead and expofe to fin : and I believe what expe-* 
ricnce and faft will fliow of the confeqnence and event 
of it, does abundantly bear witnefs to it. And who-' 
ever wifely confiders the matter, muft fay, that this 
cultom of this country (to which it feems to.bei pecu- 
liar, among people that pretend to uphold their credit,) 
has been one main thing thatrhas' led to- that growth of ' 
uncleannefs, that has been in the land. And fo thcro 
are either cuftoms and liberties thaU: are cuftomarily ufed 
among young people in company, that they that ufe- 
them know that they lead to fin. They know that they: 
tend to ftir up their lufts ; that it does do, it ; and this 
is- the very end for which they do it, to gratify their 
lirfts in fome meafure. < Little do f uch perfons confide 
er, what a holy God they are foon to be judged by,- 
tbat now make a mock of fin ;. who abominates the 
impurities of their heartsv 

If; therefore, they do aftually ftir up' and feed luft# 
then certainly they tend to further degrees and more 
grofs aftsi That which ftirs up lull, makes it moro 
violent,' and does therefore certainly the more expofe 
perfons to be overcome by iti^ How evident and un- 
deniable- are thefe things ; and how ftrange that any 
ihould cavil againft them, or makeadefifion of them. - 

Poffibly you may be confident of your own ftrengthj 
and may think -with yourfelf , that you are not in danger^ 
that there is no ten^ation in thefe things, but what 
you are able eafily to overcome. But you fhould con- 
fider, that the moll felf- confident are moft in danger* 
Peter was very confident, that he Ihould not deny 
Ghrift, but how dreadfully otherwife was the event ! 
If when others that have fallen into gi-ofs fins, ihoul4 
be. inquired of, and fliould declare how it- was with 
them ; doubtlefs they would fay, that they at firft 
thought there was no. danger; .they -were far from the 

thought 



Scr.'II. •■ and gracious Deliverance. 1167 

thought that ever they Ihould commit fuch wickednefs-; 
iut yet by venturing further and further, they fell at 
laft into the fouletf and groffefttranrgreffions. And 
perfona may long withfland temptatio.n, and be fud- 
denly overcome at laft, ^one (0 much in danger, -as 
the moft bold. They are moll fafe, that are moft- fen- 
fible of their own weaknefe ; and moft diftruflfal of 
their own hearts, and moft fenfible of their continual 
need of reftrainiwg grace. Young perfons, with re- 
fpefcMo the fin of uncleaonefs, >are dealt with by the 
devil, juft as fome give an account of fome fort of fer- 
pents charming of birds, and other animals down into 
their mouths* If the ferpent takes them with his 
eyes, though they feem to be affrighted by it, yet they 
will notsflee-away.-but will keep the ferpent in fight, 
and approacfavnear-er. and nearer to him, till they fall a 
prey. 

Another cuftomthat I defiromay be examined by the 
fore-mentioned rules, is that of young people of Jx)th 
fexes getting together in the night, in thofe companies 
for mirth and jollity, that they call froJics ; f o fpending 
the time together till late in the night, in their jollity. 
I defire our young people to fuffer their ears to be open 
to what I have to lay upon this point ; as I am the-mef- 
fenger of the Lord of Hofts to them, and not determine 
that they will not hearken, before they have heard what 
I (hall fay. I hope there are but few perfons among us 
fo abandoned, as to determine that they will go on ir^a 
practice, whether they are convinced that it is unlawful 
or not*; or though it ihould be proved to them to be- un- 
lawful by undeniable arguments. 

Therefore, let us examine this cuflom and pfaSice by 
what has been faid. It has.been proved undeniably, 
that we ought not to go on in a praftice that leads and 
expofes to fin ; and rules have*been laid down to judge 
what does thus expofe and lead to it, that I think axe 
plain and undeniable. 

Therefore, now let us try this cuftom by thefe rules, 
and fee whether it will bear the teft or not. Certainly 



«63 Jafeph's great Tmptatim Ser 11. , 

a Cbriftian wilUnot be unwilling to have his pra6ii^es 
examined and tried by- the rules of reafon and God*< 
word ; but will rather rejoice in if. 

And i defire particularly, that the praftice may be 
tried by that furfetouch-flone of experience. Let it be 
tried by the confideration of what is experienced in fail 
abroad in one town, and -place, and another. I'his is one 
of tho rules of trial that have been mentioned, that that 
cuftoni that the experience and obfervation of mankind 
ihowS'to be ordinarily attended or followed with fin, 
may be determined andxoncluded to^e unlawful. And 
if we look abroad in the country, I doubt not but thefe 
two things will be found. 

1. That as to thofe towns where there is moft of this 
carried on among young people, (as there is more of it 
jji fome places than others,) it will be found, as ^ thing 
that univerCally hold«, that the young people there are ' 
commonly a loofe, vain, and irreligious generation ; little 
regarding God, heaven, or hell, or any thing but vanity. 
And that commonly in thofe towns where moft frolic- 
ing is carried on, there arc the moft frequent breakings 
out of grofsfins; fornication in particular. 

2. If we try it by perfons : if we go through the coun- 
try, we fhall, for the moft part, .find, that thofe perfons 
that are greateft frolicers, and are moft addifted to this 
practice which we are fpeaking of, they are the perfons 
i'urtheft from ferious thought, and are the vaineft and 
loofeft upon other accounts. And whence (houid this 
be, if fuch apratlice was not finful, or had not a naturai 
tendency to lead perfons into fin. 

And furthermore, I appeal to the experience of you 
here prefent, as to what you have found in yourfelves. 
I defire thofe of you that have made pretences of feri- 
ous religion, and faving piety, and have formerly pre- 
tended to keep up religion in your clofet, and your own 
fouls, that you would ferioully aJk yourfelves, whether 
or no you have not found, that this practice has indifpof-. 
ed you to ferious relgion, and taken off your minds from 
it ? Has it not tended to your negleft cf feCret prayer ? 

Have 



Ser, IL and gracious Deliverance. 169 

Have you not found, that after you have been to a frolic, 
you have been moref backward to that duty ? And, if 
you have not wholly neglefted it, have you not found 
that you have been abundantly more {lightly, and ready . 
to twn it off in any manner, and glad to have done with 
it ? And more backward to reading and ferious medi- 
tation, and fuch things ? And that your mind has been 
exceedingly, diverted from religion, and that for fome 
time ? 

I do not fend you far off to find out whether this cuf- 
tom be not of bad tendency — not beyond the fea, to 
fome diftant country ; I fend you no further than to your 
own bre^ft to examine jour own experience in this 
matter ; let the matter be determined by that. 

And then again, let us try thi« cuftom by the effeft 
the out-pouriog of the Spirit of God on a people has 
with refpe£l to it. This we are under great advantage 
to do ; becaufe there has lately been here in this place, 
the moft remarkable out-pouring of the Spirit ot God 
that has ever been in New-England, and, it may be, in 
the world, fince the apoflles days. And it is known,, 
that before this, that cuftom of young peoples frolicing . 
did prevail in the town. And here we all know the 
effeft it had : It put an end to it. — ^^It was a cultom that 
was wholly done with — It was altogether laid afide ; 
and was fo for feveral years. 

It has been already lliown, that there is no account . 
c^n be given why the Spirit of God, and the flourifh- 
ing of reiigign ihould abolifh fuch a cullom, unlefs it 
be becaufe that cuftom is, either in its nature or ten- 
dency, an enemy to the Spirit of God and religion. 

The fruits of the Spirit of God are good, and I hope 
there are none that have the blafphemy to fay other- 
wife. And therefore it is good that this cuftam fhould 
be removed ; for this is plainly one of the efFeSs of 
the Spirit of God. And if fo, it is becaufe the cullom 
is tad, either in its nature or tendency ; other wife 
there would be no good in its being removed. TJie 
Spirit of God aboiifhed this cuftom for this reafon, br. 
Q caufe 



i 



' ^7^ J^J^f^'^ great Tenhptati^fn Ser; tl. 

caufe if it had been kept up in the town, it would have 
had a direO: tendency to hinder that work that tlie Spir- 
it was about to do araongft .us. This was undieniabiy 
the reafon. ^ 

.^Suppofing fuch a cuftom had been begun and fet up 
by the young people a!l over the town, in the midA of 
the time of the late out-ponring of the Spirit, all of ,a 
fudden, would any wife perfons, that have truly the 
caufe of religion at heart, rejoice, at it ? Would not 
every one at tirft thought hav« concluded^ without any 
hefitation, that it was a thing that looked darkly upon 
the intereft of religion; and there \yja9 great danger 
that it would .take off people's minds from^ religion, 
and make them vain ; and fo put an end to the flour- 
ifliing of religion ? Would not every confiderate per- 
fpn in this town have thought thus of it ? And if iuch 
a cuftom would have had an ill tendency then, fout 
will now. 

Objcftion. The town is not in inch circunffiances 
now as it was then. And though it might have done 
hurt then, by putting an end to the great concern ; 
yet now it may .do xxo hurt : ^for there is now no fuch 
gfeat concern to be put an-end to by it. 

Anfv^rer. Though the town .is not in fuch circum- 
ftances now as it -was then, yet it ought to be ; there 
,/)ught to be as much engagednefs of mind about relig- 
ion ; as much concern among finners ; and as much 
-engagednefs among the godly, as then : and it is to our 
,fhame that there is not. And if fuch a praftice would 
have tended to deftfoy fuch a religious concern, then 
it certainty tends to prevent it now. It is a rule that 
will hold, that that which has a tendency to deftroy a 
thing when it is, tends to prevent it when it is not. 
And are we not praying from fat^bath to fabbath, and 
from day to day, for fuch a concern again ? And do 
not thofe of you that pretend to be converted, that have 
lately fet up this cuftom, pray for the fame ? Are you 
.a convert, a faint, jand y^t'not defire that there fhould 
: be any more pouring out of the Spirit df God ? The 
" tgwn 



Ser. li. and gracisus Delivetance. 171 

town haf; caufe to be atbamed of fuch converts, ii it 
1%M any fuch. And if ye do, why do you do what* 
tend« to prevent it ? 

Again, Let this praftice be tried by the efTeft that>a 
general decay of religion ba& with refpe6l to it. Now 
we have a trial ; it i» now a time that religion is great- 
ly decayed ainongft us ;^.and the efic^l is, that this cuf- 
lom comes in with this decay. Young people begin 
ag9iin to fet qp their old cuflom of frplic^ing, and 
fpendiug' great. part of the night in it^ to the violation 
of family orders. What is the reafon, if ihis cuftdm 
is not bad» either in its nature or tendency, that it did 
not come in before, .w lien religion was lively? Why 
does it itay till it can take the advants^e of the with. 
drawment of religion ? This is a iign that it is a cuf- 
torn that ibuj^s a fpirit of lively- religion, as darknefs 
ihiiins the light, and never comes in till light with- 
dfaw$. 

And here again, I wQuld fend perlbns .to their own 
e«{>erienoe. How did this pradice come in with you 
iir particular : you, that twd or three years ago, feem-^ 
ed to be ib engaged in religion ? Did it not coine in» 
did you notb^^i to praflife it, as the fenfe of religion 
wore off ? A6d what is the matter ? Why did not you 
fet up the pra£lice then, when your heart was taken 
up about reading, medits^ ion, and fecret prayer to God ? 
If ihift do not at all lUnd in the way of them, and is n6 
bimirance to them, why was you not engaged in both 
toigetber ? What account can you give of it ? Why 
dra you leave off this pra£lice and cuilom, or abftain 
frbm it ? To what purpofe is this changing ? One 
while it muft be avoided as evil, and another while 
praSifed and pleaded for as good. The making fuch 
an alteration A^'noi look well, nor will it be for the 
honour of religion in the eye of the world. For 
whether the pra£lite be lawful or not, yet fuch a thing 
will furely be improved to our difadvantage. For 
your avoiding of it then, has this appearance, in the 
eye of the country, that then you condenmed it ; and 

. , therefore 



*72 Joftpk's great Temptation Ser. II. 

therefore your now returning to it will appear to them 
as backfliding in you. Such changetings are ever 
more in the eye of the world, greatly to the difhonoui* 
of the profeflion they are of, let it be what it will. 

Indeed this cuftom, as it is pra^ifed, does not only 
tend to fin, but is in itfetf very diforderly, finful, and 
fhameful. For it is attended late in the night, and ia 
the dead of the night, to the neglefi of family prayer, 
and violating all family order, which is diforder and 

J>rofanenefs. Is it lawful to rob God of his ordinary 
acrifices, for the fake of your pleafure, diverfion, and 
jollity ? Are you of that mind, that it is a decent things 
that the ftated worfhip of the great God fhould give 
way to your mirth, and your diveriions ? Is this the 
way of God'Y holy Children, to talk after this manner ? 
Thofe works that are commonly done in the dead ok 
the night, feem to have a black mark fet upon them by 
the Apoflle, and Chriftians are exhorted to avoid them^ 
Rom. xiii, i», 13. Let us cafl off the works of dark-^ 
nifs^ and let us put on the armour of light* Let us 
walk honefily^ as in the day ; not in rioting and 
drunkennefs : not in chamiering and wantonnefs\ 
The word here rendered rioting, is of far different fig- 
nification from the term as ufed in our laws : for the 
forcible doing an unlawful thing, by three or more 
perfons affembled together for that purpofe^ Words^. 
as they are terms in the law, are often uffcdvery much, 
befide their coiAmon fignification. But the word here 
properly fignifies, a' diforderly convention of perfons 
to fpend their time together in pleafure and jollity; 
So the word is commonly ufed in fcriptiire, Pfov^ 
xxiii. 20. Be not amongjl riotous eaters of fltfk* 
PrQv. xxviii. 7. He that is a companion' of riotous 
men.fhametk his father, Luke xv.'i3. — tVafled hi^ 
fubjlance with riotous living. 

Again, ablack mark feems to be fet on fuefc in fcrip- 
turfe, as in 1 Theff. v. 5, 6, 7, 8. Ye are all children- 
of the lights and the children of the day: we are 
not of the ni^ht, nor ofd^rkne/s. There/ore let u^ 

not 



Ser. IL and gracious Deliverance. 173 

notjleep as do others s hut let ns watch and be Jo-* 
ber. For they that fietp^ fl^^p in the night ; and 
they that be drunks are drunken in the night. 

Many of you that have lately fet up this pra£lice oi 
frolicking and, jolGty, profefs to be children of the light 
and of the day'; and nojt to be the children of dafk- 
neft- Therefore walk as inthe day : and do not thofis 
works of darknefs that are commonly done at uafea^^ 
fonable hours of the niglit. 

Such things are not-only condemned by the Apof- 
tie/ but a¥e look^ed upon as infamous through the world 
in all ages among . fobec fort of people ; and all paft 
writings feow it. Therefore it is a thing of bad report, 
autd fo forbidden, Phil, -iv. 8. — Whatfoeifer things 
apie of good report I if there be any virtue^^any^^ 
pfui/e^ thin A on thefe things, 

Objeiftion 1. But the wiie man allows of this prac- 
tice, when he fay», Ecclef. iii. j^^-There is a time to 
mmirn^ and a time to'damce, 

Anfwer,* This is nothing %o thd purpofe ; for the 
utmoft that any can pretend that it proves, is denying 
it to be lawful, and allowing it maybe ufed under iome 
ctrcumftances ; but not at all, that dancing and other 
things ufed by our young people in their frolicks are 
lawful hr thole circumflances>, any more than what is 
faid in the fame chapter, verfe g.-r-^A^r^ is a Hme to 
kilL proves tl^^ it is lawful foe a man to commit mur« 
; deir^ . 

To deny that dancing, under any circumjftances what- 
ever, was lawful, wouM be abfurd : for there was a re- 
ligfious dancing in the Jewifli church, that was a way 
of exprefling their fpiritual miitb* So' David danced 
before the Lord. And he calls upon others to pmifc 
©«d ia the dance. - So there may be other circumltan- 
ces wherein dancing may-not be unlawful. But all 
this snakes nothing to the prefent purpofe ;-to prove 
that thisparlicaiar cuftora^that we have been f'peaking 
of am^ng o»r young people, is not of a bad tendency. 
And bcfides, Mrhen the wife man fay«, there is a time 

Q.2 to 



*74 Jofeph's gnat Temptation Set. IL- 

to dance, that does not prove, that the dead of the nighti 
k ^he time for jt. The fame wife man doth not jullify 
carnal mirth, but condemns it, Ecclef. ii. e, I /aid 
of laughter^ it is mad; and of mirthy zyhat doth 
it? ••. 

ObjeSion 2. If we avoid all fudi ihiiJgs, it will be 
the way for our young people to be ignorant how to 
behave themfelves in company. 

Anfwer. But confider what this objeftion comes* 
to.. It certainly comes to this, viz. That the pouring, 
out of the Spirit of God upon a people, fends to ban- 
ifh all good condufci, good breeding, and decent be* 
haviour &om among them ; and to fink them down^ 
into clowniihnefs and barbarity. And if fuch a pour- 
ing out of the Spirit of God,* as bas^ been amongii us^ 
fhould be continued, it would tend to have this effefl ;^ 
for that we have feen by experience. The Spirit of 
God did^aSually put an end to this .pra£lice among us^ 

But who is it amongft us that i< not afliamed to make 
fuch an objeftion ? Will any of* our young, converts 
talk thus ? Wiil you that think you were converted-, 
by the late pouring out bf , the Spirit of God, and are 
made holy perfons, heirs of eternal life, talk fo blaf^. 
phemoufly of it ? 

If our young people are refolute ilill to go on, not^ 
withllandii^ all that has been faid, I hope that thofeof. 
them that call themfelves converted, will firfl find out 
fome rational, fatisfying anfwer to the arguments that ^ 
have been ufed againft it. This at leall.may be rea- 
fonably expefted of them, feeing they make fuch a. 

J^rofeffion. You have this day been partaking of the 
acrament of the Lord's fupper, and therein folemnly, 
renewed your profcffion. — 

If after fuch light fct before you, and fuch mercy 
given, you will goon. Be it known to you, that your 
eating now, and at other times^ will prove only an eat* 
ing and drinking judgment to yourfelves. 

And I defire heads of families, if. they have any 
government over their children.; or any command pf. 

their 



Sen II. and graeipiu Deliver anct. 175 

their own houfe», would not tolerate their children 

in fuch pra£ttce9, nor fuffer fuch conventions jn their. 

houfes. 

. I do not defire.that young people fliould be abridged 

of any lawful and proper liberties.-— -But this cuilom* 

can be of no benefit or fcrvice in the w-orld ; it tends 

only to mifchief. . - ■ 

Satan doubtlefs would be glad to have fuch an in- 
tereft amongft us asrhe u fed to have ; a^ad is therefore 
ilriving to> ileal in, while we are fleeping ; but let u^ 
roufe up- ouifelvei*! and. vig9roiifly. oppofe his en- 
croachments.. 

I- fhall repeat thofe words of' the Apoftle,. Rom., xiii. 
1^, 13, 14, and leave them to the ferious confideration 
of allperfon»,.oId.and,young :, ThenigH is far/pent^ 
ike day is at hand ; let us. therefore cajl off the 
warks of darknefs^ and let us put on the armour oj 
Mght: Let us^ walk h&nejlly as in theday^ not in 
Ttoting and drunkennefs^ not in. chambering and^ 
wantonnefs\ not injirife and envying. But put ye 
on the Lord Jefus Chrijli and make no provifion. 
Jor ihefiejk, tofuljil the lujs thereof,. 



SER- 



S,ER:M:0 N: iil 

Man's natural Blindnefs in the Things of 
Religton. 

^February 1740.J 

Psalm xcir. 8; 9^ t©^ll. - 

Underjland, ye brutijh among the people: and ye 
fools y when will ye be wife V He that planted the - 
ear^ Jhall he not hear ? he thai formed the eye^ . 
Jhall he not fee ? He that chafli/eth the Heathen^ . 
fkall he not correal ? he that teacheth man knowl- 
edgiyfkall he not know ? The Lord knoweth the 
thoughts of many that they are vanity. 

IN thefe words the foUowiag thiags.are to be ob- 
ferved. 

a. A certain fpiritual difeafe charged on feme, viz-- 
daikneb and blindnefs of mind, appearing in their ig* 
norance and folly. 2^ The ^eat degree of this difeafe ; 
foas to render the fubjefts of it fools. " Ye fools, when 
•• will ye be wife ?" And fo as to reduce them to a de- 
gree ol brutiflinefs. " Ye brutifli among the people/' 
Thi# ignorance and folly was to fuch a degree, as to ren- 
der men like beails. g,. THe obftinacy of this difeafe ; , 
cxprefled in that interrogation, when will ye be wife ? 
Their blindnefs and folly was not only very great, but 
deeply rooted and eftablifhcd, refifting all manner of 
cure. 4. Of what nature this blindnefs is. It is efpeci- 
ally in things pertaining to God, They were Ilrangely 
ignorant of his perfe£ltons, like beads ; and had foolifh 
notions of him> as though he did not fee, nor know ; and . 
as though he would not execute^ juftice, by chaftifiog 
and punifliing wicked men. ,5. The unreafonablenels 
and Cottifhnefs of the notion they had of God, that he 
did not hear, did not obfervcj their reproaches of him 
and his people, is fliown by obfcrving that-lie planted 

the 



Ser. III. * Man's natural Blindnefs^ &c. 177 

the ear. It ia ver^ unreafonable to fuppofe, that he 
who gave power of ^perceiving weriti toothers, ftiould 
not perceive them himfelL And the fottiftinefs of their 
being infenfible of God's alUfeeing eye, and particularly 
5f his feeing their wicked anions', appears, in- that God 
is the being who formed the eye, and gave others a pow- 
er of feeing. The fottiflmefs- of their appreheiifion of 
God, as^ though he did not know what they did, is argu* 
ed &oinhis being^the fountain and original of allknowU 
e4ge. The unreafonaMenefis of ibeir expefting to efcajpe 
God's juft chaftifements and judgments for fin, is fet 
forth by his chafli&ng even the Heathen, who dkA n6t 
fin againft that Kght, or againit fo great mercies, as the 
wicked in Ifrael did, nor had ever made fuchaprofeffion 
as they. 6. We may obferve, that this dreadful difeafe 
lis afcribed to mankind ing^neral* •* The Lord know- 
." eth the thoughts of man, that they arc vanity." The 
Pfalmift had been fetting forth the vanity and unreafon- 
blenefs o( the thoughts of fome of the ehiidren of men ; 
and immediately upon it obferveir, thail this vanity and 
fbbiifhnefs of thought is common and naural to mankind. 
DOCTRINE. 

Thereisan extreme and bruti^ blindnefsin things 
'ofreNpon^ which naturally pbffejf^es the hearts^ of 
mankind. 

This doftrineis not to beunderfbodasany refle£Hon 
on the capacity of the human nature ; for God hath 
made man with a noble and exceHent capacity. The 
•blindnefs I fpeak of, i^not a merely negative ignorance ; 
fiich as in i^rees and ftone», that know nothing. And no 
wonder, for they have no faculties of underftaoding 
and perception^, whereby they Ihould be capable of any 
knowledge. And fuch as is in inferior animals, who, 
thouj^h they have fenfitiveperception^yet are not capa- 
ble or any intelleftual Views. There is no fault to be 
found with man's natural faculties. God has given men 
thofe faculties that are very noble and ex<iellent ; well 
capable of true wifdom and divine knowledge.. 

Nor is the blindnefjs I fpeak of merely negative^ in 

the 



1 78 Man's natu ml BUn dnefs Sen III; 

tbe nianner in wbichthe ignorance of a new-born in* 
\'d,{A is fo. Though this does not arife from want of 
faculties, yet k arifes from. want of neoeffary opportun- 
ity to exert thefe facurtteff. -- 

Theblindnefs that is in the heart of man, which is 
fpoken of in the text anddo£lrine, is neiiher for want 
of faculties, nor opportunity to know, but from fonve 
pofitive caafe. There is a pofitivepriaciple in the hearty 
ofa blinding and befotting nature, that hinders fuchex- 
ercifos of his fapukies about the^tbi^gs r ^f religion, as 
God has made theux well capable of, and gives him a- 
bundant opportunity for. Tl^ere is a principle which 
may be calied, a. pofitive principle of ignorance and 
biindnefs; aproaei3ei6 or inclinatioii in tfae heart of 
man io fuch fouiflynsefstiu thefe great lhing«. 

In order to Awke it^ppiear,^hat fuch an extreme bru- 
iiOi blindaeAr, with re^d. to thcr thtts^ of religion^ 
does ne^rally poifefiiitshe ht^rtsof men* I ib^H, 

i . Show how ^}m: is ^nanifeft ^ m kh^it. things that 
appear in^aen's open profieffion. 

«. I&aliihow^how«tiitBmtf<GAiathafe<biog8 thj*^^^ 
are found by imVBrde?fperieste»aadarc vifible in men'ff 
praSice. 

I. I would ftlyw, how it is matiiCeft that theie it^ • 
fottifli and brutifii biindnefs in the hearts of mettinthe 
tbingsofreKgion, by thofe things which^appear in laen'ff 
open prdfeffidn: 

i. It appears in the grofiheffi of that ignorance and ^ 
thofe idd^fions which faav^e appeared among mankind. 
Man has faculties given him whereby he is well capa- 
ble of arguing ihe being of the Creator, from the crea- 
tures ; for the invifible things of God are very plainly 
and cleariy tobefden by thethings that are siade; and 
the perfeftions of the Divine Being, Jbis eternal power 
and godhead j are very manifell'the works of his hands. 
Andyetgnofsly abfurd* notions concerning the Godhead ' 
- hdve prevailed in the-werld, Inftead of acknowledging, ^ 
and warflii^rngth©4raeGod,they have fallen offto the 
-worfbqpKrf idols. Inibotd of acknowlc(^iBg the one 

-only 



'•"Sei*. in. in the Things of:RtligUn^ ly^ 

ofAy true God, they have rasbde a muhitode of deities: 
liiftead of worihipping a God who is an almigluyvinfi- 
. nitc, all -wife and holy Spirit they have worOiipped the" 
hafts of heaven, the fun, moon, and itai9;andtmfiwoTkis 
of their own hand»» images of gold and iiiver, braCft and* 
iron, wood and ftone,; things without life;, gods that 
. oan neither hear nor fee, nor walk, nor fpeak, nor* do, 
nor know any thif^g. *8ome in the (bape oilmen, others 
in the Ihape of oxen and calves : fome in the ihape of 
ferpents, others of £ihes,&c« 
The fottiflbnefs of men in thus- woriliipping t»he lif<?- 
: lefs- images which they tl>emfelves have made, is ele- 
gant ty»reprefented by the Prophet Ifaiah* *♦ The fmiih 
^< with the tongs both^worketh in the coals, and fafiiionu 
'* eth it with hammers, and workethitwitbtfaeftrength 
' ' of hisarms; , Yea he is hungry, and his flrength faileth, 
" be drinketh no water,; and is faint. The carpenter • 
•* -ftretcheth out his rule : he marketh it out with a line : 
•* he fitteth it with planes, and he marketh it out with 
*• the coqapafs, and maketh it after the figure of a man, 
'' according to the beauty of a man, that it -may remain 
" in the houfe. {ie heweth him down cedars, and ta^ 
** keth the cyprefs and the oak, which he ftrengthenetli 
•* for hirafelfamong the trees of the forcft: heplanteth 
' *' an afb, and the rain doth nouriih it. Then fhall it 
** be for a man to burn ; for he will take thereof and 
** warm himffelf ; yea he kindleth it» and baketh bread ; 
** yea, he maketh a god» and worftippeth it ; hemaketh 
** it a graven image, and falletfa down thereto. He 
" burncth part thereof in the fire : witfi part thereof he 
" eateth flefh : he roafteth roaft, and is fatisfied : yea, 
•* he warmeth himfelf, and faith, Aha, I am warm I 
*• have feen the£re. And the refidue thereof he ma- 
" keth a god, even his graven image : befallcth down 
** unto it, and worihippeth it, and prayetfa unto it, and 
*V faith, Deliver me, for thou art my god. They hiaive 
** not known, nor undepftood : for he hath fliut their 
** eyes, that they cannot fee ; and thrir hearts, that they 
*^ cannot underftand. And none confidcfeth m hit 

•^ heart 



i8o Han's natural^Blindnefs Ser. Ill, 

** heart, neither is there knowledge nor u^derflaading 
•* to. fay, I have burned part of it in the fire, yea alfo I 
•* have baked bread ilpon the coals thereof ; I have 
•• roail«ri flefl), and eaten it, and fhall I make the refi. 
•* due thereof an abomination ? fhall I fall down to the 
•* ftock of a tree ?" Ifa. xUv. 12 — r — xg. 

Many of the images which the Heathen worfiiipped 
were made in the njoll monftroiis ?knd terrible fliapes 
they could devife ; and the more hideous and frightful 
they appeared, the better, they fupppfed they would 
ferve their turn for goda. Some of their images were 
made fo as to be the moil unclean jrepreCentations ; ima- 
ges of men oppnly expofing their ©akednefs. Thefe 
unclean images they judged appearedin agodIikeman« 
ncr, and worthy to be worlhipped. 

Many, inftead of worftiippmg a holy an^ good God, 
and infinitely perfeft Being, afcribed many vices to 
many of the gods which they worfhipped. One god 
th^y reckoned notorious for drunkennefs ; others no- 
torious for uncleannefs ; to others, they afcribed lying 
and ftealing ; to others cruelty ; and yet looked upoA 
them worthy to be worjhipped as gods. ' 

Many worlhipped devils who appeared to them, 
which they themfelves reckoned to be evil fpirits ; but 
yet built temples to them, and offered lacrifices to them, 
becaufe they were afraid of them* 

Many worlhipped beafts, and birds, and fiflies ; and 
the moft hateful and loathfome animals were moft wor- 
fhipped ; as particularly ferpeqts .were more common^ 
ly worlhipped than ^ny other beafU Many worlhipped 
rivers, and trees, and nn&untains. They worlhipped 
many difeafes. There is fcarce any thing that men 
have not made gods of, 

And fo far has that principle of hlindnefs with re- 
fpeft to the things of religion prevailed, that it has, in 
a great meafure, extinguilhed all light in the minds of 
many, eyen in matters of morality and civility, and 
things that have hut a diftant relation to religion. So 
that many whole nations have profefiedly approved of 

tnany 



Ser. IIL in the Tkijigs of Religion* , 181 

riiany things dirrfHy contrary to the light of nature ; 
and the moft horrid vices and immoralities have been 
efteemed harmlefs, yea accountec^virtues among them ; 
fuch as revenge, cruelty, _and inceft. Many nations 
have openly aJlA^red the praftice^of Sodomy. ' And 
^ith fomeit has been accounted commendable to mar- 
ry their neareft relations. Many have even worfhip- 
pod "their gods in their temples with afts oi drunken. . 
nefs and whoredom, and the moft abominable lewd- 
Jiefs. A«d the more filthy they w^e in their unclean- 
n^fs, they thought their gods the more pleafed and de- 
lighted with it. 

Many nations have b«en fo under the influence of 
this blindneft of mind which we are now fpeaking of, 
that they ha\2^e been void of all civility, and have been 
reduced to a Ifeate very little above the bcafts in their 
common cuftoms and ordinary way of living ; and in 
a great many things far below the beafts : *being, if I 
may fo fpeak, much more beailly than the beafts them- 
felves. 

Now this has not been, becaufe thefe men' and na- 
tions, with whom this has been the cafe, have not had 
the fame .facuMes that we have. That we be not as 
ignorant a^they, is not becaufe we have better natural 
underftandings, or that' our minds are by nature more 
clear, and eyes, more difcerning, or that our hearts be 
not naturally io inclined to fottilhhl^fs and delufion as 
theirs. But only becaufe God has not left us fo much 
rto ourfelves as hc^ias them. He has given us more 
inftru£lion to help us againft our delafions. God lias 
fo ordered k in his providence, that we fhould have 
his good word to inltru6l us ; and has caufed that we 
Ihould grow up from our infancy in Chriftian inftruc- 
tion. • : 

s. The extreme Hindifefs and fottifhnefs in things 
of religion, which is naturally in the hearts of men, 
appears notonly in embracing and profelfing thofe er- 
rors ihat are very grett, but alfo thofe that are fo un- 
natural. .They have imt only embraced errors which 
' R - are 



41 * 
i82 * Man's natural ^lindnefs Ser. IlL 

are very contratyloiruth, but veiy cdntrary to htiman- 
ity ; iiot only ^gainfl the light of mature, buu again il tb^ 
rooBt innocent inclin^ions of nature. 'ySuch has bpen, 
and is the blindneftf of many nations in the worlds that 
they embrace thofe Errors which do. 4t oivly excliide 
all true virtue, all holy difppfitions, but thofe that have 
fwallowed up the more harnilefs inclinations of human 
. nature. Their blindnefs has led them to many things 
that arc raoft unnatural, and what, the very nature of 
man, by its more innocent tendency, feems io fhrihk 
at .exceedingly. . . • - ^ ^ 

' Thus they have embraced many grofs delufidns^th^t 
are as contrary as poJTibie to natural affeS Ion. -Suchas ' 
offering up their owaxhildreriki facrifice to their idol ; 
which has been a commoa^ibing in tbe^Heathen world. 
And the parents have not poly^'ofTered them up to death, 
but they have brought^them, and i offered them up to 
the mofl: cruel and tormenting deaths ; as te be burnt a- 
live ; to be fcalded to 4eatii.iB-burning^bFafs ; which 
was the way of offering up children to Moloch. The 
image <A the idol i beings made rof brafs, in a horrid 
(hape, was heated red hot, and the ]joor child was laid 
iiakedin this burning brafs, and fo.biirnt'to death. And 
the parents theinfelvesbroug^ the child tq^this offer- 
ing, however fweet.and pleaCmt a child it might be. 
And thus the innocent child was tojment^d till it died, 
without aityr^ard to its pitj^ous cries.' And it has 
been the manner of fome nations to offer in' Sacrifice 
the faireft, and likelieft^, and beft beioved xrhild that 
theyliad. And thus , many thoufands of poor babes 
have been offered up- S^-ilrong 1((^ l^een the tendency 
of tlie hearts pf. men to delufiori^ tliat it has thus over- 
come thbfe ftrongnatujpal affi^£lions which men have to 
the fruit of their own bodies. 

And many of the deUifions "which men have embra- 
ced, have beenagainfl nature alfOj as they have been 
agai^llmen^ natural love of their own efafe andaverlion 
to pain. Many have worihipped their idols, and do fo 
to this day» with fuch rites atp are maft painful a^d 

^ tormenting :' 



SeT.fll. inthe Things of Rdigim.'^ 189 

tormenting : cutti»g, andgafhing, and mangling, theit 
mvn flefh. Thus they fyttiflilj^ worftipfted Baal w 
o?d. " And they cried aloud^ and «ut themilJves 
" after their manner with knivesand' lancets, till the 
•*' blood guflied^ out upon them,'* rKiqgsfrcviii. 2&. 
And it is ftill tlte cuftom-i^o fome nations grievouflv to 
torment themf^yes ; to kinAlfe^a fire tofcorch their 
own bodies in a maljmiferable'fianner* and to put/ 
themfelves t6' various and long* continued' torments to 
pleafe their idols/ And it is the manner in foipc 
nations, for m»ny,*oii^ fome occafions, to tiJl thenv 
^ felves ; yea, to pftfe theitrfelves'to ^ruel d€at?h8 ; to caft 
' themfelves into greals fires, and there burn fhenrfelves 
i6 death. How llfon^^kuft be ^e delufions of mert'« 
minds, and how ftrong the tendency of the tieart of man v 
to delufion, to carry them f\ich a^^ leiyth, and fo to 
ov^rcomcfuch ftrong" kicHnations of^uman natufti 
3. The extreme bMnonefs of tfte mmdof man will 
zppeSr further, if we ^<:onfider how general grob 
ignoranceand<letafion^haf1]een*<^ It hfs for the moll 
'pan prevailed throug^^the grealer part 0^ tKe w^ridv 
For moft of the time from Noah's flood^tS the com^gi 
of ChriA, all nations, except the children of IfraeJ, 
were ovwfprcad Mfitl^ g*of» healheililh dar^^nefs ; 
Being given up to the nv>ft vain and ridicffl^s ^^otiops/ 
and all manner of fuperftitious, barbarous, abfi^rd, ^d 
unnatural praQioes; And for the greater part of .the 
tAne fince tbat» the much greater part of the JiatiooS) ^ 
of the world, haye been centered witl^grofs darknefs. 4 
^t is fo at this dayv Many> nations are under Popiih 
darknefs, and -are iiv fuch To^t dehifions that they wor . 
fliip the Virgin Mary, and a great multitude ol dead 
men, whom' their chtirch has canonized fdr faints ; 
fdme real.faintSy and others abominably wick^drmen; 
So theyworfliip the bread in the facrament» and ac * 
count it notonly the realbpdy of Chrift, butreal Chrill in 
body, and foul, and divinity. They carry a wafer, a 
fmall piece of bread in proceflion, and fall down before 
it and adpre it, and account it Chrift JiimfeUVboth in 
* ' . * . . his ^ 



184 * Man's naiufrai Blindnefs. SA*. IIIl 

his divine and human nature : and^et believe that the^ 

; body'of Cllrift is in ikiaven, and in ten thoufand dif- 

leroBt places «n earth at tlie fame time. They thinjc 

they can do works of fupererogation : that is, ftiore 

food worto t^n diey are obliged to dl), Mrhereby they 
ring God into debt to theip. They whip themfelves,. 
an4 put themfelyes to ^her ridiculous penances and 
fufferings, whereby riiey think $iey appeafe the artgcr 
of God for their fins. And they ^ay«Vnoney to the 
ppellsto buy the pardon- of their fins; yea, they buy 
mdulgefces for future crimes^ or pardon for fins be- 
fore they commit t^}em. They think they defend thera- 
folves fr6m evil fpirits, by fptfinkling holy water.* 
They pay money to ^uyth^' fouls of tljeir departed 
, friends out of purgatory ; they worihip the relics oi\ 
dead faints ; f^ch as pieces of their bones, their teethy. 
tRbir hair, pieces of their garments, and the like. And. 
innumerable ^tier ftch ^olifii 4elufiona they are un^ 
itr, . T 

^ A great part of the uaticins of the world are Mahon^. 
£tan^ : Wan J of the articles* (;^fwhaie belief are tpo,- 
^ childiih and'sidiculous to be publicly mentiaihed in a. 
folemn affemhly* 

But the g»eate* part of th^nhabitanta 'of the .world . 
" are to ifiij^ day grofs,. barbarous rleathens^ who have • 
n^ the kuowledge of the true God, but worfl^p idols . 
^nd devils, y^ithall manner of abfurot and fooliih rites 
and ceremoni'es ; and are deftitute of evenxommon ci- 
;viHty ; multitude|,of nations being lil^bcafts in human, 
fliape. . * . ^ 

Now this barbarous ignorance and grofo delufion, . 
being, of fuch great. extent and continuance, of fuch 
extent tffi-Qugh fo maliy ages^ even the greater part of 
the time from Noah*| flood to thia d*y, fboMCs the caufe 
is general, aaa the defeft is in the corrupt natlire of 
mankind, and the natural bliodaefs of man's mind, and 
pronenefs oi his heart to delufion. * 

4^ The fottiih blindnefs *and folly of the heart of; 
m&ti appears in^heii; being fo prone to i'all^fnto fucb» 



Ser. ftl. in the Things 0/ Religion!* . 185 

grofs delufions, fo^ after they have been fayoifted with, 
clear light. Were not the^ minds of men" exceeding 
dark, they never would entertfin fuch Afurd nolfons 
at all ; for they are as contrary as poflible^ta reafon ; 
much lefs would they fall into them, rftef they had 
once been inllruftcd in thetruth. For, were it not for 
very ftrange fotufhncf^ indeed; they would, ^hen they 
come to be informed bf the truth,^and had opportunity 
to compare it ^kbthofe grofs errors, fo plainly fee the 
difference ; they would fee fuclf areafonablenefs in the 
truth, .'and fuch abfurdity in thofe errors, tRat- the^ 
, would never.be*in. danger- of being -del udc(^ by them 
any mort. But yet fo it is j -mahland, after they have 
been fully inftrufted, anS Ilave liveajn^lear light, have, 
time after- time, prefently loft the jcnowledge of the 
truth, and have exebanged-itfquthemoft barbarous and : 
brut iih notions.'- » % * .. 

So It was foon fiftei*tbe*^^fl6ocl, whereby th^ wicked ' 
world, 'thofe that .were vifibly fo, were deftroyed ; and 
none were. left but thofe who profeffed th^ true religr 
ion,: and theyhad fuch^^S eminently -holy onan as No.. 
ah to ^nffru6l them. . And ?nough the triie God had fo 
wonderfully and aftbnifljingly. mani felled himfelf in 
that great w«Vk of v^ngqance again (I his enemies, his 
deftrpying tkc old world ; yet the pofterifynof N©at>, 
great paja of them^ prefentty loft the knowled]ge. of the? 
true GocH and feW away to idolatry ; and tliat even 
while Noah wa»»living. 'And the anceftors of Abra- 
ham' were tainted 4vith that idolatry ;--and.even Terah 
thiscwp father.: "And Jofhua faid unto all the peo- 
** pie. Thus faith the Lord God of Iffael, your fathers 
** dwelt on theoiher fide o|the fldpd in old time, even 
"Terah the father of Afitrahafn^ and the father of Na- 
*' chor : and they ferved other gods. Aijd I took your 
"- father Abraham from the other fide of the flood*'* &c, 
Jofh. xxiv. 2y 3v 4. It feemsas though Abraham wa*? 
called awajj from his- father's houfe, and from his own 
country^ for this reafonj that the country was over-ran^ 
with idolatry. • * 

Atii^ven many. of the' poi^rity* of Abraham and 
R- 2 Ifaac. 



1 86 Siay-s miural BKndm/s^ , $er. 13X1 

Ifaac/ Abraham's pofterity by Hbg*C;a«cl Keturab, and 
that partof Ifaac's pofterity which wereol E&u, though 
the true religion was fMhoroughly taught and praftif— 
ed in the houfes of thole holy patriarchs, -and God had,\ 
froin time to time, fo wonderfttHy and miracutouil/. 
manifefted himfelf to them, ytt foon czlft olF the true 
God, ^n^ fell a^ay. to idolatry- For not very long af- 
t^r, we read of the pofterity of Jac^b as-being the only- 
people of God, that W had in ail the earth.. 

And fo the people of that part of the land of Canaan,^ 
tliat were under that holy king^elchizedick, foon to- 
tally, cafl ofi" tlie worfhip of the one only true God,? 
which he taught and maintained. For before Jofhua 
Brought in the ^Sildren of Ifrael^ the inhabitants of • 
that land were wholly given to idolatry. So the peo- 
ple of the land'of Uz,^ho wereugder the government 
of fo great and holy a-man as^ob, foon loft the knowl- 
edge of the true God, and all thofe rel fgious, truths * 
whicli were then known among them, and funk into* 
grofs idolatry. " 

So the pofterity of Jacx)6 ^hemfelveSj though God- 
had manitefted himfelr fo to them, and had w^pught: 
fiich wonders for them in Jacobus and J6feph*s time»- 
yet prefently fell to worfbipping the gods of^Egypt.. 
This appears from the words of Jo^hua^**'Put aWay> 
"the godi which your fathers ferved on the other fide 
" of the flood, and in Egypt," Jofh. xxiv. 14* And* 
how foon did they fall to worftiippingia golden calf in ■ 
the wildernefs, in the midfti of tne wonderful and mi- 
raculous' manifeftationaof -the one only true God 1 An<¥^ 
notwithftandin^ idolatry was fo ftriftly forbidden, and^ 
the folly and wickednefs ol^it fo clearly manifefted in 
the law of Mofes and in God*s providence ; arid it was^ 
fo much guarded againft every way in the revelation 
given "them, and the whole of God's conduA towards* 
them ; yet how foon did they fall into idolatry after 
they were brought' into the land of Canaan 1 And when . 
God raifed. up^minent men, judges to inftru£t and gov- 
ern thcmj^d recWra them from their idolatrous prac- 
• ^ tices. 



Sfer. IIL " in the Tfiihg^ (ff-fUUffiofu ^ jfe ' 

ticet, .frotn^time ta time ; and they prol'^ed to be con- 
vinced of their>delufio» and folly, and to repent ; yet 
they would foon fall away a^ai4iy^nto the ii^fl fottiih i. * 
dolatry. And- this- they did fooryafter fuch great light ^ 
36 they enjoyed i If Saniuers,. David's, and Solomon's <• 
time. And i^ they didf. fi-om time to tirae»,dow«i.to»' 
the Babylonifli captivity.- ^ r ^ ^ - 

And in the apofUps timtss? wMen* fich great ^ing*«« 
were done to roufe.*the attention ^ mankind, and fuch * 
great light was fpread over many naf ions, ^multitudes, 
after they had been inftMi£led in the Chri^an religion 
by the apoftles and others,-, fell away- into, the^ffroffeft/* 
hereiies, and embraced the* moft cofrujpt an^abfurd > 
notions.. , •* . . t 

After the Roman Em|nrehad been converted from 
Heathenifm to Giiriftianity, an^tbe light of the gofgei^ 
had driven out the fottifl> ignoraace and grofs abfurdi- 
ties of JPagari idolatry^ in which they had continued fo 
long, tney foon began to fall away again from the truth 
into antichViflian fupeftition and itlolatry, in which are 
opinions and pradicet i^p l^s abfurd than thofe of the 
Heathen. And* a great part of the Chriftian world fell ; 
away to Mahometifm..* 

And^fmcethe Reformation; vdicrein God wonder, 
futiy rellored gofpel-light in a great part of the Ohrif* 
tian wo^ld, which was not but about two hundred years 
ago, many are fallen away again, fome to fiopery, and: 
fome to grofs hwefies, and fome to Atheiilical prin- 
ciples : fo that the reformed church is greatly dimin* 
ifhed. . ^ 

And our nation in particulsMT, which has been a na* 
tion favoured with light, fince the Reformation, above 
^ moft, if not any in theworld, how foon has it irt great 
part fallen away ! A great parfc of iv to Atheifra and 
Deifm^ tb grofs Bi fidelity;, anidothcrsto Arminianifm, 
and to the Socinian and> Arian herefics, to believe that 
Chrift isa created dependent God; and to hold other 
ibolifh abfurdities I And many have of late openly dif- 
puted and denied the moral 'evil of fome of the great eft 
and moil heinous vices. *" • Thefe 



t|8 Mam'j ndttural Blindhefs ^ &r^ 111^ 

Thefe, things Jbcw how.defpcratdyprooe-inankincl- 
;^re tQ blindnefs aiid delufion^ how#addi6led they arc to 
'darknefs.. * . . . . 

God now.andjtheo^by his inilru3ion, itfts fome na^ 
lions out of fuch grofs^arknefs : btft then how do they 
(Inktf down into, it again, asibon as^his handus with- 
drawn ! like a|i heavy done, which, though it may ho> 
forced upwards by^llrengih of hai^, yctj it it be let go, 
(inks down again, andrwilLcontinuefo fmk lo%ver anci 
lowerwith^JTwiftprogrefs, iF.no flop 6« put to it, if 
there be nothing.without to reftcain it ; there is a ftrong 
• hicnt that wly. . That is the tendency, of the mind of man 
fince tlfc fall, notwixhftanding his^noble powers and fa- 
tuities, to link down inm a kind of brutality, to loft 
and extinguifli all ufefiil li^t,;and to gather darknefs : 
and to finklov^er and tower into darknefs. 

5. The extreme an^ bruti(h,blindnefs that poffeflW* 
the. hearts of men naturally,, appears in their hging fo 
confident ingrpfs errQrsraj^iid deIufions» Some things^ 
that have been already , faid, .fhow how. confident and 
aflured they are; . aa^ parti^cul^rlfy their ruivning fuch 
great ventures upon it, aaofFering,up their children, and . 
cutting and mangling themfelves. Muhitudes live and 
die in the mod foolifii and abfurd notions and principles, . 
and never feem.to make. any > doubt of their being ia ♦ 
the right. 

The Msjiometans feem lo-maker no deubt but that 
when they die they (ball go to fuch a paradife as Ma,r 
bomet has prom ifed them : where they (hall live in all 
manner of fenfual pleafures ; and fhali fpend their time 
in gratifying the lufts of'the flefht . 

Mahorpet proraifed them, that all that die m war fo» 
the dejence of the Mahometan religion, (hall go to this 
paradife : and .they make no doubt of it ; and therefore 
many of them, as it were, willingly rulh.on upfwi ^he 
point of the fword. . 

The Papifts, many of them make no doubt of»thc truth 
of thofe foolMh notions of a purgatory, and the power o{ 
the priells to deliver ihcm out of it, and give th^m eter-^ 

; nal:. 



Ser. IV. * in the TMn^s cf Religion* ^ 189 

:jftar Kfe.. And therefore will not fpaf e vaft fums^of mo- 
ney to purchafe deliverance/dr themfelvs,^ from thofe 
imaginary torments. And how confident a»e many her- 
etics in the grofleft herefies ; many Quakefs in their 
Quakerifm ; and Kow bold are . many I>eifts in their 
infidelity! * * 



PSALM*XCiv. 8i9,,10, 11-- 

Underjland, ye brutijh amen^^ the people : and yc . 

fools ^ when will ye be wife n He tftat planted' the 

ear,Jkallhe not ktarf'ht that^ formed the eye^ 

Jiallhefiotfee? He that chapjitk'tht Heathen, 

fhallhe not correS ^ he that teachethman knowl-- 

edge.Jhall fie not know ? 'The Lord knoweth the 

thojigkts of many that dfiey. arc vanity, 

h o ex R^I- N E- , * 

Tier^ii-aneJistrtftte andbrutijk blindnefs in things 
fif religion^ mhicA naturally pojfeffes the hearts of 
mankind. 

I HAVE undertaken to fiiow, how manifeftthisisiri 
thofe things that appear in mens open profeflion. In 
order.to this, I have already confidcredy/r/^particulars, 

I now proceed, to. ol^ferve, 

6. The defperatenefs of that^ blindnefs which is in 
the heart of man,, appears in that no nation or people in 
the world ever h^ve had any remedy or deliverance from 
fuch grofsignor^mce anddelufion, from them felves. 

There is no inilance can be mentipned of any peo-. ' 
pie whatfoe.ver, who have once fallen into Heathenifh 
darknefs, or any otfier grofs fuperititious, and ridiculi 
Qus opinions in leligion, that ever had any remedy by 
any wifdom of their own ; or that have of themfelves be- 
ihougjhttbcrafekes, & grown wifer by the improvement - 

. ff •• ' ' ** 



iqo . Man's natural Eiindnf/r Ser. IV, 

of their own faculties, and by inflruftrng one another; 
or that ever had any remedy at aHj by the tea«hing of 
any wife meny who did not profeffedly aft, "Hot as of 
tliemfelves, but as moved and direftcd of God : and 
,dtdnot d«clare^ that they had- their inlkufl ions in thfe 
firfl. place fro|n h1nj.» 

Thus in the Heathen world : before Chrift's time 
the whole world, excepting the Jews, lay in their dark - 
nefs for a great' -many hundred yekrs^even tirne out of 
inii^d, beyond all time: thatuhfey had any certain hifto^y 
of among them. And there was no remedy, nor ap- 
pearance of any remedy.;;' butfo they continued ages 
after ageis, rather waxing worfe a«d werfe,- finking 
deeper and deeper!^ Ainongall the many nations that 
were in the world, no*one ever bethought themfelves, 
and emerged out, of- their brutifi^dafJknefs. There 
were fome nations inthat time that emerged ©utoftla- 
yery to other nations, and caft^off the yoke of their en- 
emies, and grew great, and conquered gr^atpart of the"^ 
world-; buf never conquered the blindneis df their- 
own hearfs. . , %, * • 

There were fo'me.'natibKr'tlfet'exccHeil in other 
knowledge : the- Greeks and .Romans did fo. Thejr 
excelled in policy, and in the form of their civil gov- 
ernment. They had wife polftic rulers ; they had ejc*- 
cellent civil laws Cor regulating their civil fiate ; man^ 
of which have been looked upon» and imitated as ^ 
pattern by- many Chriftian nations fince. They excel- 
led many other natioHS, in art*, and government, and ^ 
civility a^pioft as mucKas men do beafti.. 

Yet-they never cpuld deliver themfelves from their 
Heatheniun. Thpugh they- were fo wife la other 
things,' yet in matters of religion they were very abfurd 
and brutilh. ¥6r even, the Greeks, and Romans, in 
^heir moft flourifliingjlate, worlhipped innumerable 
jgods ; and fome to whom they afcribed great vices ; 
and fome they worlhipped with moft obfcene and hor- 
rid rites. To fome th.ey offered hyman facrifices* 
Tlie Romans^ Had aijtemple deSicated to the ffiriesg,. 
** '^ w which 



Ser. IV* 'An.theTkings of Religion* ijgi. 

\rhich they worfhipped "as a-^god. And th^y had ;at 
inuUitude-of . dhildUh nations. ,ai^d> febKs about j^hfiir 
god«. 

And though there were raifed42p ibme wife^iwen and 
philofophers among the jGreelcs ^nd Romans, who bor- 
rowed fome things 4:oncerning the true GoWVom the 
Jews; yet their inflruftioiis never wete effef^ual to 
deliver any onep^ople, or even onec^jjortown, from 
their bartkarousil-TcaiH^^* ^"^ fa^michas'to'get any- 
one fociety ox. company^ men ^o unite in^he public 
worfhip m<\ht true GocL^And thefe philofophers 
themfeWes had aiahy grofsly abfurd-.opimons mingled 
with thofejcraps of, truth wl|i<fh they liad. gathered' up. 

' And the Jews, >when fell aitvay/to idolatry, as- they 
of ten did, never recovered of themfelves. Never any 
jre medy appeared, unlefs fipd jraifed up, and extraor- 
dinarily, moved fojiie jerfoxi iOj^epjove ^rid inftru6l 
. them. 

- And in this ^gerof knowledge, aaage wherein?' learn- 
. ipg is .carried to fuch a great height^ even many learned 
men feem really to be carried a\^ay with tl^p groft er- 
rors and foolqf ies o^he Popift f&ligioit. 

Europe is a part of the .wofW the moft famed for ci- 
vility, and for arts atxd fciencel* of any : 5md thefe 
things have^been carrie^to jbl much greater height in 
thi^ age than in any others ; yet many learned men in 
Europe at this day, who ,io gi3gatly excel in human* 
arts and literature, arCvAill utider Popifhdarknefs.* A 
deceived heart has turned them Bfide ; rior do they 
feem to have any power t6 deliver their foull ; ry^x 
does it come into their mindp, that there is a lie in their 
right handSi *- ^ '' . ^^ 

,Many men, in France and otherltouiitries, who are 
fftdeedmcn of vail leadhing and knowl^ge, and great 
abilities, yet Xeem really to tbink tifet the church of 
Rome is the only true church of C^rift "; arid are zeal- 
ous to uphold, afed . propagate it. And though nov 
within this hundred years, human learning has been 
very much promoted^ ar^.ljas rifen to a greater, height* 

(h^ft • . 



,ff* 



V 



ij2 M(Ln'*snfltUT.alBlindnefs Sen IV^ 

than ever^-in the worW, and has greatly increafed, not 
only in. our nation, but in France and Italy, and other 
P-opifh countries ; yet there fcems to be no fuch efFeflb 
of itj.asariy conlidefablc turning from Popifh delufions ; 
but the church of Roioe has rather increafed of late, 
thao othepwifi?. 

And in Enj^land^ a land Vhcrcin learning flouriflies 
as mucli as in 2jpy iri the world, and which is perhaps 
the moil* favoured with light of any*; there aft^ many 
men of vail learning, and great and ftrong reafon, who 
haY€ embraced, and do atj:his day,' embrace the grofs 
errors of the Arians and Deifts. Our^ation, fn all its 
light and learning, is fulf of infidels, and thofe that are 

-further from Chriftianity 'than- the very Mahometans 
themfelves. Of fo.4ktle availis huma^ ftrength, and 
huflian reafon and leiirning,* as a remedy againft tl^ ex- 
treme blin3nefs of the mind of man. The tlindnefs 
of the mind of man, or an inclination jto delufion in 
things of religion i& fp ftrong, that it will overcome the 
greateft learning, andthe flrongeft natural reafon, and, 
as it were, fwallow up thefe things^ 

Men, if let aldfie, will ^t help oq^'anotjier ; nor will 
they help themfelves. 'Tfte difeafe always proves with- 
out remedy, unlefs GSd delivers^ Xhis was obfcrved of 
old ; ** And noneconfidereth in^is heart, neither is there 
** knowledge nor nnderflanding to fay, I have burnt 
" part of it in the fire, yea alfo I have baked bread upon 
V thl^ coals^thereof : I nave roafted flefh and eaten ofit, 
** and IhalM make the refidue thereof an abomination ? 

' ** 5half I fall down to ihe ftock of ^ tree ? He feedeth 
*• of afhes : a deceived heart hath turned him afide, that 
** he cannot .deliver his fijuT, nor fay. Is thfcre not a .lie 
*' in my right»^hand#" Ifai. xliv 19, 20* 

iTf God lets v^cn alone, no li|ht arifey; but the darkJ* . 
nefs grp-v^s thick ej^and tlycker. How is it now at thi$ 
day among'alrthe ijations where the light of the.gofpei 
hf^s not come ? Many of whofe an ccfkx*?;, without doubt, 
bav&been in ihe midnight darkncfs of Heathenifm for 
sJjove t^ree tnou land years ; andaotone people have 
■ •■«.* ^ delivered 



-iSer. IV. 'in the Things of Rtligion* . 193 

delivered themfelves, who have not had th^light of the 
gofpel. And this is not owing to their want of as good 
^^atural abilities ^s we have ; nor i^it becaufe they have 
an inclination more to neglcft theig natural abilities, or 
.jnake a worfe improvement''ofthem than we. • 

7. The extreme blindnefs of man''s heart, in nt?»tters 
of religion, appears by men's falling ihth grofs delufions 
or coupnuing iij them, at the fame time tnat' they have 
been under great means of inflru6fion from'God. 

We have many inftances of this. Rachel in Jacob's 

family; -The Ifraelites iifcthe wildernefs. They had 

great means of inftruftion, yet {&, trp the golden calf, 
&c. And after Jofhua'stirfte — they pcriSftedin their de<» 
lufions and folly from time to time, even under the re- 
proofs of the prophets — '- — even in fucli horrid dclufions, 
io contrary to n^itural affetlion, as offering their chil- 
dren in facrifice to Moloch, burning them alive, in a 
moft cruel manner. ' 

In Chrift's and the Apoflks times the Jews had great 
means of inftru'6iion, and moiVoi the nations of the 
world were put under great ^advantages to^cpmc to the 
knowledge ef the^uth : Y^-^ — 

The Papifls in tl^ time of^the Reformation, and 
fince * 

The Deifts.and Arftins in our day- 



8. Th^ exceeding bHiidncrs of men, in things of re- • 
ligion, appears in the endlefs '^iifputes and conttovei:- 
iies, that there have Been, and are among men, about 
tliofc things which conceal religion. * 

Of old, the wjfe men and philofophers among' the" 
Heathen, were, as it weft, infinitely divided among 
themfelves. Varro, who v/fes on^of thgnf, reckons up 
/Teveral hundred opihbns that they h^id about that one y 
.point. Wherein mans hap pine fs Oifyrfjijltd,, And they 
were continually in difputes^one witlu another. 'Bit 
the eSe6l of the^r difputes was not any greater union or 
any better agreement in tlieir opinions. They werQ.as 
much divided after they had difputed ftiatiy ages, bs 
they were at firft : yea much more. ' - , 

S > - " So 



I 



194 Man's natural Blii[idn^fs .Ser. ly, 

Soriiere have long been difputejf. in the Chriftiaji 

world about opinions and principles in religion. There 

is a vaft variety of fefls. and, opinions ; and difputes 

have been carried. on, age afte;: age, with great warmth, 

and thpufandsof vol unjcs^h^ve been written one againft 

another. And all thpfe difputes have not terminated 

the differences that b^ve. been, but they fubfift flill as 

-much as ever ;; yea, they increafe and multiply more 

and more. : Inftead.of ending qontrove.rfies by difput- 

-ing, they do but inc^r^afe them : one difpute only jays 

-a foundation for another. -And thus the world goes on 

jangling apd cpntendijig, daily writing and printing ; 

being, as it were, .deiluged witli cpntrpverfial books ; 

and all to no purpofe. 

The increafe of human leaining does not bring thefe 
-contrpverfics to an iffue, but does really intre^ie, apd 
^multiply them ;. as. is evident in this learned age, and 
in our nation, where learning has lately been carried to 
a vtry great height, r There probably never was a time 
in our nation wherein there was fucb a vaft variety ^pf 
opinions in matters of religion, a^ at this day. Every 
•^now and then, a new fcheme of .things is broached, 
and various and contrary ppinipns.are raided and jum- 
bled, divided and fubdivided \, and every new writer is 
willing to have the credit; of fpme new notion. 

And after this manner doe? this miferable world go 
on inendiefs confufion, like a great multitude of fool- 
iardy perlons, who.go on in the dark, ftumbling and 
juftling one againft another^ without perceiving any 
remedy for their own, or affording any for their neigh- 
bour's calamity. 

Thus I have fhown how the extreme blindnefs that 
pofTefTes the hearts of men is m^nifeft in what appears 
intheirprofeflion. 

I come now, 
V II. - To.ftiow^ ho^s^lhis is manifeft in thofe things that 
are found by inward e?^perience, and are viCble in 
men's praftices under the light of the gofpel. 

X. This appears iu their being fo prone to be de- 
ceived 



Ser. IV. in the Tfiings of Religion* 1^5 

cdved fo many ways, or being liaMe to fuch a multi-- 
plicity pf deceits. There are tlioufands of ddufions 
in things which concerii the aflFdirs of religion, that men^ 
commonly are led away with> who yet live under the* 
light of the' gofpeh 

They are many ways deceived about God. They 
think him to be an exceeding diverfe kind of Being 
fr6ih Vhat he is. Tiiey think him to be altogether fuch 
anone as themfelves, Plial. 1. 2 2>' They are deceived 
about his holinefs, they do not realise it, that he is fuch 
a holy Being as he indeed h ; ^r that he iiates fin with 
fuch a hatred as he declares he does.* They are not 
convinced of- his? truth, "Or th^t he certainly will fulfil 
his thrbattmn^s orhis' promifes. — They are not con- 
viftced of his juftite in punifhingfin; as he docs: — ^— 

They have very wrong notions of Chrift. They are 
xtfSt convinced of his ability to fave them, or of the fuf- 
ficiency of hisfacrifice and'tighteojufnefs'; nor of his 
wfllingnefs to receive thent. 

They commonly arc? fubjeQ to a great many errors 
' abtiut tneir du^yr They are ready to bring their prin. 
ciples to agree with their 'praftiCes, inftead of briinging 
their praSices to their principles, as they o uglit to do. 
They will put innumerable falfe gloffes on the' rules of 
God's word, to bend them to a compliance with their 
lufts; and fo' they "put darknefs for light, and light 
•• for dafkneft, bifterfor fweet, and fweet for bitter.'* 

They are fubj eft to deceits and delufions about the 
things of 'tbiS'World. They imagine that there is hap- 
pinefs and fatisfaftion to be found in the profits, and 
pleafures, and honours, which are to be had here. 
They believe all the deluding flatteries and promifes of 
a vam world. And they will hold that deceit and 
grand delufion, thai tkefe things are the higheji 
g(^d;^ni will aft accordingly; wili choofe thefe 
things for their portion. And they will hold and prac- 
tife upon that error. That thefe things are of long con- 
tinuance, and are to be depended upon-. 

They -are greatly deceived about the things of an- 

other 



tg6 Man's natural Biindnefs,, Sen IV. 

other world. They undervalue that, heavenly glory 
that is promifed to the faints, and are not much terri- 
fied with what they hear of the damnation of hell ; 
they cannot realize it, that the torments of it are fo 
dreadful as they hear; and are very ready to imagine 
that they are not eternal, but will fome time or other- 
have an end. 

They are deceived about the flate of good n>en. 
They think they are not happy, but live, a melanchol- 
ly liife. At\d they are deceived about- the wicked. . 
They envy the ftate of many of them, as accounting 
them well off. "They call the proud happy,'* Mai.- 
iii. 15. "and blefs the covetous, whom God abhors,*' 
Pfal. X. .3.. And they drive a great deal more after fuch 
enjoyments as they -have, than after fuch as are the • 
portion of the godly. • 

They are fubjeft to a thoufand deceits and delufion» 
abQut there fclves. They think themfelv^s wif<5, when, 
they are fools. They are deceived about their ow:a , 
hearts:; they thinfc them much better th"»n they be. 
They think they fee many good things in themrfelves, 
when indeed there is nothing good there. Tbey ap- 
pear lovely in their Dv\rn eycs:, wlien they s^re ijothing*^- 
Ixut lumps of filthinefs, and their hearts are like the in- 
fide of a grave, full' of dead' men's bones and rotten 
^ftefh, and crawling worms, and aH uncfeannefs. Or 
rather the inv^ard vault of hell, that fs an habitation of 
dewils and every foul fpirit. Thofe things in their - 
hearts are highly efleemcd by them, which are an a- 
homination in the fight of God; . 

Men are very prone to bedeceivedabout their own- 
flate ; to think themfelves fomethirig when they are 
nothing ; and to fuppofe themfelves rich aftAincreafed ' 
in goods, and to have need of nothing, when they are- 
wretched, and miferable, and poor; and Wind, and na- 
ked. They are sfreatly. deceived about the principlcs*. 
they a6^ from. They think they are fincere in that in- 
which there is no fincerity. They think they do thofe • 
thinjs from love taCiod^ Which they do only from Jove 



Scr. IV. in (Ac Things of Religion. 197 

to thetnfelves» They call mere fpeculative or natural 
knowledge, fpiritualJcnowledge ; and put confcience . 
for grace; and a fervile, for a child, like fear; and 
common afFeftions, that are only from natural princi- 
ples, and have no abiding effeft, for high difcoveries, 
and eminent a6lings of grace. Yea^ it is common with 
men to call their vicious difpofitions by the name of 
fome virtue. They call their anger and malice, zeal 
forJthe righteous. caufe, or zeal foi? the "^iblic good. ' 
They call their covetoufiiefs, frugality. 

Tiiey are vafily deceived about their own righteouf- 
nefs. They think their affettions and perfonnances 
lovely to God, which indeed are to him, as a menftru- 
ous cloth. Thfey think their tears,' and reformations, 
and prayers,, fufficient -to make atonement for their • 
lins, when, indeed, if all the angels in heaven fliould " 
offer themfelves ia facrifice* to God,* it would not be 
fufficient to alone- for one ^of their fins. >-; They think 
their prayers, and works, and religious doings, a fuf- 
ficient price to-purchafe God's favour and eternal glo. 
ry, when they, as they perform^hera,- do- nothing but 
merit hell. . • 

They are greatly deceived about their flrength. 
They mink they- are able to mend their own hearts, 
and work fome good principles in thcmfelves, when 
they can ^o no more towards it, than a dead corpfe. 
does towai^s raifing itfelf to life.- They vainly flatter 
tfaemfelves they are able to come to Chrifl.-- 

They are greatly deceived about the liability of their 
own hearts. They fool ifhly think thei» own intentions 
and refoiutions of wliat good they will do hereafter, to 
be depended on, when indeed there -is no dependence 
at all to be had on them. They are greatly deceived 
about their opportunities.^ They think that tKe^long 
continuaneeol their opportunity is to be depended on, 
and that, to'.morrow is to be boafied of; when, in- 
deed, there is the utmpft uncertainty of it. They flat-^ 
ter themfelves, that they fhall liave a better opportuni-i 
tyto fecL falvation hereafter, than they have now, 
S 2 when 



198 Man's natural Blininefs . Sen IV-- 

when there is no probability of it^ but a very great im- 
probability. 

They are greatly deceived about their own aftiona • 
and pra6lices. Their own faults are {trangely hid fromr^^ 
their eyes. They live in many ways that are very un- 
becoming Chrillians, but yet feera not to be at all fen- 
fiblc of it. Thofe evil ways of theirs, which are very 
plain to others, are hid from them. Yea, thofe very 
things, which they therafelves account great faults in 
others, yet they will juftify therafelves in. Thofe- 
things for which they will be very angry with others, 
yet they at the fame time do themfelves, and often^ 
times in a much higher degree^.and never once tliink 
of it. While they are zealous to puU the mote out of 
their brother's eye,, they know not tha£ a beam is in- 
their own eye. 

Thofe fins that they commit, which they are fenfible 
are fins, yet they are woiully deceived about. They j 

call great fins little ones ;.afid, itftheirown- imagina- t 

tions, find out many excufes, which make the guilt ] 

Very fmall ; while the many heinous aggravations are- \ 

hid from their eyes. j 

They are greatly deceived about therafelves, when- 
they compare therafelves with others.- They efteem. .♦ 
therafelves better than their neighbours, who are in- 
deed. much better than thcmfclves. They are greatly 1 
deceived about therafelves, when they compare them- | 
felves with God:, They are very infenfible of the j 
difference there is between God and them, and aft in j 
many things as if they thought therafelves liis equals ;. | 
yea, as if they thought therafelves above him. THua j 
manifold are the deceits and delufions- that men fall ' 
into. 

2. The defpcrate blindnefs. that is natural to naen,. 
appears in their being fo ignorant and blind in things 
that are fo clear and plain. Thus if we confider how 
great God is, and how dreadful fin againithim roufl be, . 
and how much fin we are guilty of, and of what im- 
portance it is that his infinite Majcfty fhould be vindi- 
cated; 



Ser^ IV% • in tkt Things of Rdigionl' i^\^ 

eyed ; how plain is it, that man's righteoufncfs is ih- 
fufficient! And yet how greatly will mea confide in. 
it ! How will they afcribe more to, it, than can be af- 
cribed to the righteoufnefs o£ any, or all of the fialefs 
and glorious angds of heaven. So, what can*be more : 
plain in itfelf, than that eternal things are of infinitely 
greater impartance than temporal things ? And yet,,. 
how hard is it thoroughly to convince men of it ! How 
plain is it, that eternal mifery in bell is -infinitely to be 
dreaded ? And yet how few appear to be thoroughly, 
convinced of this ! How plain is it, that- life is uncer- . 
tain ; and yet howmuch otherwife do moft men think ! ' 
How plain is it^ that it is the higheft' prudence in mat-. 
ters of infinite concern to improve the firft opportuni- 
ty, without trufting to another ;.,biit yet how few are 
Gonvinted of this ? How reafonable is it, €Onfid«ring 
that God is a wife and juft Being, to fuppofe that there . 
fliall be a future ftate of rewards -and punifliments^ , 
wherein every man fiball receive according to his 
works ? And yet, how- does thi» feem like a dream to 
moft men. 

What can be in itfelf moise plain and raanifeft, and 
eafily to be known by us, if it were not for a ftrange 
Mindnefsi than we toourfelves, who are always with 
ourfelves, never abfent from ourfelves ;. always in our 
own view; as it were, before our own eyes ? Who 
have opportunity- to look into our own hearts, and fee 
all that paffcs there. And yet what is there that men 
are more ignorant of, than they are of themfelves ? 
There are manyv vicious praftices, the unlawfulnefs of 
which is very plain ; , the fins are gpofs, and contrary 
not only to^he word of God, but^othe light of nature ; 
and yet men will often times plead- there is no harm in 
fuch fins ; fuch as many a£b of grofs uncleannefs ; and 
many afts of fraud, injuftice, and dcceitfulnefs ; and 
many others that might be mentioned. 

There is^ no one thing wharfoever more plain and ma- 
nifeft; and more demon ftrable, than the being of a God. 
» is manifeft-in otirfelves, incur own bodies and fouls^ 

and 



290 •• Man'j* natural Blindnefs Sen JV/- 

aftd in every tHing about us wherever we turti our eye^ 
whether to heaven, or to tiie earth.the air, ©r -the Teas. 
And yet how prone is the heart of nian to call the being 
of God into queftion ? So inclined i* the heart of man - 
to blindnefs & delufion, that it isprdne to Atheifm itfelf* - 

3. The greatnefs of theilindnefsofthe heart of man 
appears in that Co little a thing wrll deceive him, and • 
confound his judgment of things. A little felf-intereft, - 
or only the bait of' fome fhort gratification of a. fenfual 
appetite, or a litttelhrring of paflion, will blind men's • 
eyes, and make- them ^rgue and judge moil firangdy - 
and perverfcly, and draw-- up the moft abfurd conclu- • 
lions ; fuch, as if they were indifferent, they would fee^ 
to be moft unreafonable. • -The devil finds eafy work * 
with men, to deceive them a thoufand ways-; which is » - 
an argument of the great weaknefs and blindnefs of our 
minds. As a Httle«hild,^hat i« weak i nun (^erftanding, . 
is very eafily-dcc®iv«d.^ -'• 

4. The woefulnefs of the Wi^lrdnefs-thaft^pofleffes the 
hearts of men naturally appears in their being all natur- > 
ally totally ignorant of that in, God, which they hadmofl^i . 
need to know, viz. the glory and excellency of his na- 
ture. Though our faculties which we have above the> 
beafls were chiefly given us, that we might know^ 
this ; and though it be, that without the knowledge of 
which, all other knowledge will fignify nothing to us ;• 
and our faculties are as capable of it as of any other- 
knowledge whatfoever ; and that which is as plainly and«e 
abundantly raanlfefted as any thing whatfoever innumer- . 
able ways, both in the word and works of God : yet all ' 
men naturally are totally ignorant of this; as ignorant' 
as one born blind is of colours. • Natural men of the- 
greateft abilities and 4earning, areas ignorant of it as the > 
weakeft and the moft unlearned ; yea, as ignorant as the 
very flocks and ftones ; for they >fee^ and can fee.no-* 
thing at all of it. 

5. It appears, in that they are fo bJind in rhoft: fame 
things in religious matters, which they are fufficiently- 
feniibleof inother matters. In temporal things they 
are very fenfible, that it is a point of prudence to' im- 
prove 



Ser. IVV in the Things of R/sHgian^ 201 

grove the firft opportunity in things of great importance, 
lilt in raattors of religion,' which are of infinitely the 
greateft importance,.they have not this difceming. In, 
temporal matters tfaey are fenfible, that, it isagreat folly 
long to delay and put off, when life is in danger, and ail, 
depends upon that. But in the concerns of their fouls, 
they are infenfibleof this truth. So in the concerns of 
this world, they are fen (ible it isr prudence to improve 

times of fpecial advantage to embrace a good,offer 

when made them, — — They are fenfible that things of 
long continuance are of greater importance, than thofe 

of fliort duration. Yet in religious concerns, none of 

thefe things are fea&bly difcerncd. In temporakhings 
they aire fufficiently fenC.Wc, that itis^a point of prudence 
to lay up .for hereafter, in fiimmerto lay up for-winter 
-^o lay. up for their families^ after, they are dead ; hut 
men do not generally difcern the prudence, in making a, 
proper proviflon for a future .ilate^-r-'In matters. of im- 
portance iathis woijld, tliejfStfejenftbUof the wifdom of 
taking thorough ca^. to. be; on fure..grounds.. JJut in 
tl^eir foul's concerns, they fe^nothing-of this.— r-Oujr Sar. 
yiour.obferved thisto bo^}^ cafe with the. Jews when- 
he wa%4ipon earth. " Ye hypawriies, ye can difcern the 
*^face of the fky, apd^of the earth ;. but ^ow is it thatye 
** do not difcern this time ?*' Luke xii. 56. 

6. Thedefperate blindnefs that naturally poffeffes the 
hearts of men under the go f pel, appears in their remain- 
ing fouftwpidly infenfible and deceived, under fo great - 
means of inftruSion and conviflion. If they were 
brought up under Hdiatheiiifli darknefs, it would not be fo 
full a demonftration of it ; but thus they -remain, though 
under the clearell light, under the glorious light of the 
gofpel, where they enjoy God's own infti-uftions in his 
word, in a great fulnefs and plainnefs, and have the evi- 
dence and truth of things fet before them, from time to 
time, in the plaineft manner. They have the arguments 
of God's being and perfeSion— -of another world. — Are 
told how eternal things are of greater impprtancethantem- 
j^ral-—<^Of what importance it : is ^to efcape eternal 

miferj;* .. 



202"^ Manas' natural Blindnefs ' • Ser. IV.'- 

mifery. How much it is worth while io take pains for 

heavenly glory How vain their own righteoufnefs 

is. Bat yet 

And they have not only jgreat means of iiiftruQion in 
God's word, hut alfd in providence. "They have the 
evidences of the fhortnfefs and undertarinty of life.' ** He ' 
" feeth that wife men' die, like wife the fobl and thebru- 
" tifh perfon perifh, and leave their wealth to others." ' 
•* Yet their inward 'thought is, that their houfes (hall "- 
" continue forever, andineir dwelling places to all ge- 
** iierations: they calf* their laftd^aftei- their own names.' 
** Neverthelefs man being in honour, abideth not : ' he is 
•* like thebeafts that 'perifhr * This their way is their' 
*' folly: yet their pofterity approve their fayings." They ' 
. find the world is vain and unfatisfa6h)Ty. — They find 
die great inftability &' treachery: of tHeir oWn hearts, and " 
how their own^good intentions and refolutions are not^ 
to- be depended on .-^THey often finti by experience, 
their attempts to make them better, fail.— ^But yet 

Such abundant evidenceisthere,'both in what appears 
m the open profeflidh of inen,^nd a^lfoby whit i* found' 
itt'their mward ^experience, aflrfis evident in their prac- 
tice, of the extreme & brutifli ignorance and blindnefs, ■ 
which naturally poffeffes- their hearts. 



SEIUt 



■ t-.«>3: ] 
SERMON V. 

Psalm xciv, 8, 9, lo, ii. 

Underjiand^ ye brutijh among the people : and ye 
foots, when wiil ye be toife ^ 'He that planted the 
^ar, Jkall he not hear ? he that formed the eye, 
fhallhe not fee ? ^He that che^ijeth'the Heathen, 
fJiall he not cor red. ? h^ethat teacheth man knowL 
^dge,J)iall he not kn^w frjhe Lord knoweth the 
. thoughts^ of man, that thf,y are vanity. 

,,D Q C T,U I.N E. 

Thereisan extreme and brutifk blindnefs m things 
. <f relipon, which naturally p.offeJfes the hearts of 
mankind. 

HAVING ihown how'^the truth -of the doftrine is 
evident, both by what appears in men's open pro- 
fefEon, and by thpfe: things "Which are found by inward 
experieiice, andareroa^iftftby what is vifible in men's 
j)rafclice, I proceed to the 

AFPLI^: AT ION. 
The firfl. ufismay be of ro-llruQipn, in the foil wing 
. particulars : ^ .-. 

I. By this^ weitiay fee,how tRanifeft are the ruins of 
> the fall of man.. It is obferyable in all the kinds of God's 
creatures that we behold,.that they have thofe properties 
and qualities, which are.every way proportioned to their 
, end : fo that they need no more, they ftand in need of 
no greater degree of perf eft ion, in order well to an- 
fwer ther fpecial ufefor which they feemto bedefigned. 
,Thc brute creatures, birds, beafts, fiflics^ and infefts, 
< though there be innumcrableltinds of them, yet ail feem 
c to have fuch a degree of perception & perfeftion given 
, them as be(i fuits their place in the creation, and their 
manner of living, and the ends for which they were made. 
There is no defeft vifible in them ; they areperfieft in . 
, their kind ; thcr^ fecms to be nothing wanting^ in or- 
der 



204 Man' s-nat>ural Blindnefs ^Ser. V. 

der to their filling up their place in|the world. And there 
can be no reafonablt doubt but that it was fo at firft with 
mankind. It is not reafonable to fuppofe, that Gad 
would make many thoufands of kinds of creatures here 
in this lower world, and one kind the higheft of them 
all, to be the head of the reft ; and that all the reft fhould 
be complete in their kinds, every way endowed with 
fuch qualifications a>are proportioned to their ufe and 
end : and this moft noble creatiii^ of all, only left ex- 
ceeding imperfeCi, notorioufly deftitute of what he prin- 
cipally ftands in need of to aiifwer the end of his being. 

The principal faculty by whicLGod has diftinguifh« 
ed this noble creature from the reft, is his underftand- 
ing.: but would God fodiftinguifti man in his creation 
from other creatures, and then feal up that underftand- 
inff with fuch an extreme blindnefs, astoi«nderitufe- 
leis as to the principle endsof it ; and wholly to dif- 
enable him from anfwering the ends of an underftand- 
ingvCreature, and to make his underftan^ing rather a 
mifery than a blefling to him.; and rendering him much 
iriore mifchievous than ufeful ? 

Therefore, if the fcripturehad not told us fo, yet we 
might fafely conclude, that mankind are not now as 
they were made at firft ; but they are in a fallen ftatc 
'^nd condition. 

II. From what has been faid, plainly appears theab- 
folute neceflity of divine revelation. The Deifts deny 
the fcriptureto be the word of God, and hold that there 
is no revealed religion.'^ that God has given mankind 
no other rule but his own reafon, which is fufficient, 
without any word or revelation from heaven, to give 
man a right underftanding of divine things, and of his 
duty. But how is it proN'cd in faiSl ? How much trial , 
has there been, whether man's reafon, without a reve- 
lation, would be iiifficient or not ? The whole world, 
excepting one nation, had thetriaUrom about Mofes's 
time g>the coming of Chrift, about fifteen hundred years^ 
And was not this long enough for a trial, wlit^ther man's 
reafon alone was fufEcient to i^illiu^tiiim ? Thofe na- 
tions, 



Ser. V. in the Things of Rdigion. 205 

tions, who all that time fey in fuch grofs daiknefs, and 
in fuch a deplorable helplefs condition, had the fame na- 
tural reafon that the Deiih have. And during this time, 
' there was not only one mafn, or a fucctlfioft of finglc 
perfons that hafd the trial; iVhether their own reafoii 
would be fuf&cient to lead them to the knowledge of 
the truth, but all nations, who all had the faine human 
iaculties that we have. It* human reafon is really fuHi- 
pient, and there he no need of any thing elfe, why has 
it never proved fo ? Why hcls it !iever hafpponedj that 
io much as^onc nation, or one city, ortowri, or one 
aflembly oi men have been brought to tolerable notion^ 
'Ot divine things, unlefs it be by the revelation contain - 
-edinthe fcriptnres ? If it were only oiie nation that 
^lad remained iifi fuch darknefs, the' trial might not be 
'thought fo areit ; becaufe one particular people might 
'be under jRnc difad vantages, which were peculiar. 
But thir|^ it has been with all 'natiorw, except thofe 
which hWe been favoured with the Icriptures, and in 
• «U ages. Wliere is zxv/ people, who to this day have 
ever delivered themfclves by their o^n reafon, or have 
bcen'delivered \^^ithotTt light fetched from the fcrip- 
tures, or by means of the gofpel of Jefus Chrill ? 

If human reafon is fufficient without the fcripture, 
it is llrange, that in thcfe latter age?, lincc navigation 
has been lo improved, and America and niainy other 
parts of the world have been difcovcred, which were 
before unknown ; and* many hundreds of nations have 
been found out, which the Chriflian world before kneu' 
nothing of ; I fay, it is very ilrange, that among all 
thefe newly difcovcred nations, no one nation ha'^ any 
where been found already enhghtened and polfeifed ox 
<rue nations about the Divine Being and his perfec- 
tions, and free from Heathenifh darknefs, by virtue of 
that human reafon they have been polFefred of this fo 
many thoufand years. The m.any poor barbarous na- 
tions here in America, had the faculty of human" rea- 
fon to do whit they plcafed with befjre the Europeans 
X . canie 



20D Man's 7iatural BlindnfJ's Ser/V. 

came hither, and brought over the light ,of the gofpel. 
li this human reafon alone was fufBcient, it is ftrange 
no one people were found* in any corai^ of the land, 
who were helped with their reafooi 

There has been a great trial as to what men's reafon 
can do, without Divine help, in thofe endlefs difputes 
that have been maintained* If, human reafon alone 
i'ould help mankind, it might be -expelled that thefe 
difputes .would have helped them, and have put an end 
to men's dstrknefs. * The Hi^then philofophers bftd 
many hundreds of years to try their fkjll in this way ; 
• but all without efie£l. 

That divine revelation which the church of God has 
been podefled of, has .been in the world " as a light 
*' ihiuing in a dark place/' 2 Pet. i.49. It is the only 
remedy which *God has provided for the jniferable, 
brutiOi blindnefs of mankind : a remedy wi^out which, 
thisiallen world of mankind would have fiM^k down 
forever in barbarifmand brutality without any>.remedy. 
It is the only means that the trueOod has^na^de fujccefsful, 
in hifi providence, to give the nations of the world the 
knowledge of himfelf; .-and,to bring them off frpm the 
worfiiip of falfe gods. 

If human reafon be the only proper means, the 
mean^ tliat God has ddigned for the enliditening of 
mankind, it is very ftrange that it has. not been fuffi- 
cient for this, nor has anlwered .this end, in any one 
inftance. AH the right fpeculative knowledge of the 
true Gpd, which the Deifts themfelves have, has been 
derived from Divine revelation— r — • 

How vain is it to difpute againft fail, and the expe* 
rience of fo many thouiand years ? And to pretend tfa^t 
human reafon is fufficicnt without Divine revelation^ 
when fo many thoufand years ejcperience, among (o 
many hundieds of nations,, of dittercnt U^mpers, cir- 
cumllances, and interefls, has proved the contrary ? 
One would think that all fiiould acknowledge, that fo 
long a time is fufficient for a trial ; efpeciaily confid- 
cring the miferies that the poor nations of the world 

have 



/ 

Set. V. iTtthc Things of Religion. sL, 

have been under UlI this while for want of light : the 
innumerable temporal caljamities and miferies ; fuch as 
facrificing rhildren, and* ttiany other cruelties to others, 
and" even themfelves J' beftdes' that eternal perdition' 
which mWTeafonably ber fuppofcd to be the coirfe- 
quenceot fuch darknefs. 

III. This do£lrine fhould make usfenfible how great 
a mercy it is to mankind, that God' has fent his owrl 
Son into the world, to be thei light of the world. ^ 

The doSrine fhows what great need we ihnd'in ©f . 
fome teacher to be fent from Gotf; And even foifie of 
the-^rifer roeft among the Heathen law theii«^tfdof this. 
They faw that they difputed: and jingled among them- 
felves whhout coming to a^fatisfying difcovcryoF the 
trtilh; and hence they faw 'the need there was of a 
teacher fent fromlieaven ; and fpakc of -iach a thing. 
And it is a wonderful xnftance of (Drvinc rtierry that 
God has fo beheld us in our Tow eft^i as ta»proTide^ 
fiich a glorious remedy. He ha« not only ftni fome 
created angel to inftruft us, bnthis bvm Son, who is 
in the bofom of the Father, and of the fame nature and 
offence with hin^r and therefore infiititeJy tetter are." 
quainted with him, and more fiifficient to teach a blind 
world. He has fent him to be the light of the world, 
as he feys of himfelf, "I am come a light into the 
•« world/* Joha xii. 46. When he came he brought 
glorious light into the world. It was like the day- 
fpring^fmm on high, vifiting a dark world, as Zacha- 
rias obferves, Luke i. jj, 78, 79. After Chrift came, 
then the glorious gofpel began to fpread abroad in the 
world Into one nation and another, delivering thofe 
**^ that had fitten in darknefs, and in the region of the 
" fliadow of death." 

What reafon have we to rejoice and praife God, that 
he has made fuch excellent provifion tor us ; and has 
fet fo glorious a Sun in our firmament, fuch a •• Sun 
♦• of righteoufnefs,*' after we had extinguifhed the light 
which at firft enlightened us ; and had, as it were; 
brought the world into that ftate in which* it was when 

*• without 



2pa[ Main's natural Blindncfs^ Ser. V. 

•* without fc^m, and void, and the heavens, and they 
*• had no liglit," Jcr. iv, 23; 

The glory of that light which God has fent into the 
world, is fully anfwerableto the groffnefs of that dark- 
nefs which filled the world. For Ghrift who came ta 
enlighten us, is truth and light itfclf, and the fountain 
of all light. '^ He is the light, and in him is no dark- 
•* nefs at all," 1 John i. 5. 

IV. Hence we may learn, what muft be the thing 
tlitt will bring to pafs thofe glorious da)^ of light, 
which, arc fpoken of in God's word. 

Though man-kind ;be fallen into^fuch .darknefs, and- 
the world is^moftly in the kingdom of darknefs \ — ^\'et 
the fcripttire often- fpeaks of a glorious day, wherein 
light ftiall fill tbeleartli. " For behold the darknefs 
•* (hall coverrtHc rarth; and groft- darknefs the people ; 
'♦ bat tfie Lordifhall arife upon, thee, and his glory fhalV* 
" be feen upon tliec. And the GciAiles fhali; comQ to . 
•♦ thy light, and kingsto the bri^tnefs of thy riling,** 
Ifa. Ix, 2, 5I "And'hcwiftddtroy in. diis mountain* 
*• the face of the covering caftover'all people, and the- 
•* vail that is fpread ovier idl hatiops,!* Ifa. xxv. 1.. 
^•' The knowledge of God fhaU M\ the earth, as the. 
** waters (x)ver the fieau,'* Ifa..xi. 9. 

By whaJt we have heard, we may on good groundis^ 
conclude, iiliat. whenever this is accbmpliflied, it will* 
not be cffeftfed by human Jearnin^, or by the ikill or 
w'ifdom of great men. What has Been before obferv- 
rd of this learned age, is an evidence of thiH ; wherein 
ipiritual darknefs does fo incrcafe witli the incrqafe of 
learniiig. God will again make foolifh the wifdora of 
this world ; and will, as it were, fay in his providence, 
*' Wlicre is the wife ! where is the fcribe ! wliei^ is^ 
** the difputer of this world !'*• 

' When this fiiall be accoraplifhcd, it will be by are* 
markable pouring out of God's own Spirit, with the 
plain preaching of the gofpel of his Son ; the preaching 
of the fpiritual, myfterious doflrines of Chrifl crucifi-. 
ed, which to the learned men of this world are fooHflv^ 

nefs. 



/ 



Ser. Vi in the Tiings of Religion. 

neft. By the Spirit of God accompanying the preach- 
ing of thofe doftrines, whiqh are the ftumbling-blocks 
of this learned age. " Not by might, nor power, but 
*' by my Spirit, faith the Lord of Hofts.*' It will not 
be by the enticing words of man's wifdom ; but by 
the-dcmonftration of the Spirit^ and of power. Not hv 
the wifdom of this world, nor the princes of this world, 
that comes to nought ; but by thegofpel, that contains 
the wifdom of God in amyflery, even the hidden wif- 
dom, which none of the princes of this world, w^ho 
have nothing to enlighten them but their* own learn* 
ing know any thing of. 

The Spirit of God, who fearches all things, even the 
deep, things of God, mull reveal it; for let natural 
men be nevef fo worldly wife and learned, they receive 
not the things, of the Spirit: they are looliflinefs to 
them ; nor can they know themv ^ecaufe they are fpi^ 
ricually difcerned.. . - 

This great eft'eft, when it irac€t>mpliflied, will be a 
glorious effefl indeed : and it will be accoinplifhed in 
fuch a manner, as'mofl remarkably to Ihow it to be the 
work of God, and his only* It will be a more glori- 
ous work of God than that which we read 6f in thd* 
beginning of Genefis. ** And the earth was without 
*• form, and void, and darknefs was upon the face of 
" the deep. And theSprrit of God moved upon the 
•* face of the waters : and God faid, Letihei^be light, 
•• and there was light," Gen. i. 2, 3. 

v." Hence we-^may learn the mifery of all fuch per- 
foHS as are under the power of the darknefs which nat- 
urally poffeffes their hearts. There are two degrees of 
this mifery. 

1. That which all that are in a nativral condition are 
the fubjefts of. The doftrine fhows, that all fuch as 
are in a natural condition, are in a miferable condition ; 
for they are in an extremely dark and blind condition. 
It is uncomfortable living in outward darknefs. What 
a forrowful ftate would we all be in, if the fun fhould 
no more rife upoaus, and the moon were to withdrav/ 
T 2 her 



2XO Man's natural Blindntfs Ser. V* 

lier fliining, and the ilars to be }>ut out, and we wete: 
to fpcnd the reJt of our time in darknefs ? The world 
would foon perifli in fuch darknefs. It was a great 
plague in Egypt, when they had ^ total darknefs for 
three days. Oqtward blii-idnefs is juIUy looked upon 
a^ a great calaraity. They who are deprived of fight, 
are deprived of the moll noble of the fenfes : jthey have 
no benefit of external light, one of the moft excellent 
and needful of the things which God has made in, the " 
vifiblc creation. But- they who arc without fpirituak 
Tight and light, arc deftitute of that which is far more 
excellent and nccefl'ary. 

That natural men are not fenfible of their blindnefs,. 
and mlfery they are under by reafon of it, is no argu- 
ment that they are not miferable ; for it is very mucli. 
the nature of this calamity to be hid from itfelf, or irom- 
thofc who are under it. Fools are not fenfible of their 
folly. Solomon fays, ** Hie fool is wifer in his own. 
** conceit, than feven men that can render a reafon.'* 
Prov. xxvi. 16. The moll barbarous and brutifli Hea- 
thens are not fenfible of their own darknefs ; are npt 
fenfible but that they enjoy as great light, and have as* 
good underllandinff of things, as th^ moft enlighteaeti 
nations in the world. 

a. Another degree of this mifery, is of thofe Mfho are 
judicially given up of God to the bliridnefs of their 
own minds. The fcripture teaches us that there are 
fome fuch. " What then ; Ifra^ hath not obtained 
* that which he feeketh for, but the elefliiop hath ob» 
** tained it, and the refi were blinded," Rom. xi, 7. 
** But their minds were blinded v for until this day re- 
" maineth the fame vail untaken away,'* 2 Cor. iii. 14. 
** And he faid, go and tell this people, hear ye indeed, 
** but underfiand not ; and fee ye indeed, but perceive 
".not. Make the heart of this people fat,, and their 
•« cars heavy, and Ciut their eyes ; left they fee with 
** their eyes, and hear with their ears, and underftand 
*• with their hearts, and convert and be healed,*' I fa, 
vi. 6, — 10* This judgnaept^ when it is infli^ledon 

men, 



/ 



S«. V. • in ike . Things of Bgligiajir ^U 

mf ]i» is cpmmonjly for the comecppt a^il ^bvife of light 
which has been offered thein, ior the coioQipiliiQa Qt' 
prefuiuptuous fins^ an4 beting pbiJLiQate in fi.{v and re. 
fiiling the Holy Ghoft, after man); g^a^iQu^ calb s^Q^. 
counteU, w^rniags, and repij^fs. 

Who the particular perfons are th^ are thjn^*- judici-. 
allyxgiyen up of God to the blindii^fspf their m^ida, i* 
not known to men.. But wjg have no reaiba to fuppofe. 
that there are not \i>uUijtudcs of^them {, and ijojolt iq places- 
of the greateit light* There is no aaanner 6i reafon.to- 
fupjofe, that this judgment wluch is fpokpn of iafcrip- 
turc, is, in a great meafure, peculiar to thofe oW times* 
As there w^ere many that fell und^r-. ic inithe times of 
the prophets of old, and of Chriit and his apoilies, , fo. 
doubtlel's there are now a^^days too. And though the 
pcrfons are n>ot known,, yet- dot^tlefs there may be* 
more reafon to fear it couceraing fopae than others^, 
AU th^t are under the power of the bliadaefo of their 
y wn minds, are miferable ; but fuch as are given up to 
this blindaefsj are efpecially miferabl(? ; fpr they are 
> xeierved, and fealed g>v.er ip the. bUdknef^ of darknefs 
forever. 

Apd the Gonfideration of what has bec^i faid of the 
defperate blindnefs which poffefle* the hearty of all 
natutally, miay well be terrilying.to fuch ai are yet in, 
9 Chriftlefe condition ia this-pfe^e o£ light,, where the 
golppl has been, fp long enjoyed, and where God has, 
in times pad, fo wozkierf ully pou^d out hi$ Spirit. 

And let fuch perfons, for their awakening, confider 
the following; ttiings^ : 

1. That they are blinded by ^he god of Ous world. 
Their blindneia is from hell. This, darfenefs which 
natural men are under, is from the prince of darknef^. 
This the ApolUe fays exprefsly pf thpfe who remain 
in unbehef and blindnefs under the gofpel. ** But if 
** ourgqfpel be hid,, it is hid from them that are bit ; 
" inwhomtliegodoftbis world hath blinded the minds 
** of them that believe not,*' e Cor. iv, 3, 4. They 
belong to tlie iiiigdpn^ p£ d^riwoeft. In that darknefs 
<i , which 



/ 



/ 



212 Man's natural Blindnefs Ser. V.'- 

which reigns in their fouls, the devil reigns, and h<ddfr 
his dominion there. - 

2. Confider how^ God in bis word manifefts his ab- 
horrence and wrath towards thofe who renfiain fo fot- 
tifhly l^lindand ignorant in the midii of light. How 
does God fpeak of thena ! " Have all the workers of 
"iniquity no knowledge?** PfaL xiv* 4. "Forty 
*• years long was I grieved with this generation, and 
«« laid, it is a people that do eror in their heart, and they ,; 
«« have not known my ways. Unto whom I fwa^e in 
•« my wrath, that they ftiould not enter into my rel^," 
Pfal- xcv, 10, ij. '* The ox knoweth his owner, and : 
" the afs his mafier's crib : but Ifrael doth not know, 
*' my people doth not confider. Ah, finful nation ! — 
«• they liave provoked- the Holy One of Ifrael unto - 
«« angerj'' Ifa. i. 3, 4. ** It is a people of no under^ 
«« ftaodingi, therefore he thatmaae them will not have 
«* mercy on them, and he that' formed them will fhow 
«•* them no favour," Ifa. xxvii* 10. ** My people i« 
«« fooliOi, they have not known me, they are lottifh ^ 
•* children, and they have no underftanding : they are 
«' wife to do eviK but to do gooii they have no knowW 
«« edge,** J^r. iv. sb. " Declare this in the houfe of 
•* Jacob, and publifihit in the houfe of Judah, faying^. 
«* hear now this, O fooliih people, ^nd without urtdei>- 
«* ftanding, which have eyes and fee not, which have 
«• ears and hear not. Fear ye not ME faith the Lord^ 
•' will ye not tremble at MY prefence,*'* Jer.-^v. 2a; 
21, 22. ^ 

g. Confider Ijow much wilfulnefs there is 41) your 
ignorance. Sinners are ready wholly to excufe thetn^ 

fclves in their blindnefs, and fay 

Whereas, as has been obferved already, the blindnefs 
that naturally poffefl'es the hearts of men, is not a mere^ 
ly negative thing ; but they are blinded by ** the de. 
•* ceitfulnefs of fin," Heb. iii. 13. There is a per. 
verfencfs in their blindnefs. There is not a mere ab- 
fence of light, but a malignant oppofition to the light : 
as God fays, <* They knovV* not, neither will they 

' ** underftan^ 



/ 

Scr. yr' in the Things of Religioft, ^ 213 

** undefiland, they walk on in darknefs," Pfal. Ixxti.- 
3. Chrift obferves, " That every oiie that doth evil, 
** hateth the light, neither cometh to th^ light." And that 
" this is their condemnation that light is eome into the 
•* world, yet men loved darknefs rather dian light," 
John iii. 19, ^o.. And I may appeal to your o%yn con* 
Icienoes, whether you have not wilfully rejetted the ma- 
iw inira£Hons you have had : and refufed to hearken ? 
\V hether you have n'ot neglefled to feek after the ligftt 

— NegleSed your Bible-^ — r—-Whetli€r you have 

rK)t#been a very negligent hearer of the word preached 
— And neglefted other ^rop«r »iean« qt knowl- 
edge— ~-—Negleaed to cry to God for that wifdom 
which you' need ?' Yea, have you not rcfifted the 
means of knowledge 7. Have yoi9 not refifted and 
^uetiched the motiows'of the Spirit,, which: at fome- 
times you have had? And huggtd your own.folliil^r 
nefs; andidken a c<ourfe to. make yourfcilC more: and 
more fkipid, b)t Aiiling the: «oiiviS ions of yoiir owit 
CQiifcienct, imtjdeihg^ cbhtrary 'to. the Uglit .thereof ; 
whereby ^pii.havei done. thoCc ihingji that have tended. 
to fear your c^afctenGe, and make you^fplf mora and 
more fenfelefs and fottiih ! . » 
• 4* Gonfider what i» the courfe that God wilHake 
to teach l!iofe that' will not.be taught, by tire inftruc- 
tions of hi$ word. He will teach them by briars and 
thorns, itid by th© flames of ihell. Tbowgh naturaJ^men 
will remain to all eternity ignorant of the excellency 
ind lovelinefs of God's .nature, and fo will have no 
fpiritual knowledge ; yet- Cod- in .aoatbei? world will 
make them thoroughly to undcrftand many things-^ 
wiiich fenfelefs unawakcaaed fi»oers are fbttiffily igno- 
rant of in Uiis world. , Their eyes in many refpefts 
fliall be thoroughly opened in hell. Their judgments 
will be reSified. : They ftajl be of the fame jutdgmeni 

with. the godly. They {ball be convinced of there- 

?|]ity of thofe things which they would not be convinc- 
ed of here Of the being of- a God^ — His:pow©r 

-*r-Holinefst— '-?*Juitice.-^-r*-^T.h^t the fcriptures.are 

the 



fti4 . Man* s natural Stindnefs Ser. V. 

the word of God. ^That Chrlft is the Son of Gpd 

^That liftie is ftiort and uncertain. They will be 

convinced of the vanity of the world Of the bleff- 

ed opportunity they liad in the world How much 

it is men's wifdom tb'improve their tiifte We read 

of the rich man, who was fo fottilhly b!md in this 
world, that in hell he lift up his eyes^ and Jaw A- 
Iraham afar offy and Lazarus in his bofom^ Luke 
xvi. 23. It is lo with many men, that the firft time^ 
they open their eyes is in hell. 

Cod will make all men to know the truth of thofe 
great things which he fpeaks of in his word, one way 
or another ; for he will vindicafe his own truth. He* 
has undertaken to convinced] men. They who will 
not be convinced in thi» world, by the gentle and gra- 
ciotts mnetbods which God tifes with them how, ftall 
be convinced hereafter by feverc means. ' If they will 
not be convinced for falvation, they fliall he convine* 
ed by damnation : God wilt make them know that he' 
18 the Lord ■ ■ A nd he will make^ them know that 
he hears rule. *' Confame them in wraths that they 
"may not be \ artd4erthem:fciiow^ai*©oid<rttl«thin ' 
*• Jacob, unto the ends of the earth/* Pf4al; iix. 13. 
** Let them be confounded and troubled forever : 
'* yea, let them be put to ifaame and perifli. That men.- 
" may know, that thou, whofe name is Jehovah, art • 
•• theMoft High over all the earth/* .Pfaljilxkxnie 

VI. Hence we may learn what-great care we had 
need all have, that we be not deceived m matters of 
religion. If it be fcxth^t our hearts are alt naturally 
pofleffed with fuch 6n extreme brutifli' ignorance and 
blindnefs in things of-religion, and we ar« exceeding- 
ly prone to delulion ; then furely great care ought to 
be taken to avoid delufion. For that we are naturally 
prone to delufion, (hows our danger ; but the greater 
our danger of any calamity is, the greater had our 
watchf ulnefs need to be. 

X^ us therefore ]>e hence Wiuned to take heed that 

we 



: Sar. V* in tht Things ofJBCtligiQn. 215 

V we be not deceived about our duiy — — ^About our 

. own hearts About our ways— —About our ilate 

■0-^ About our opportunities Tboufapds are 

, /deceived in tbefe tbi|igs> and thoufaitds perifh by th«t 

- means. Multitudes faU on our right hand and on our 
: left, and are ruined cttemaUy by delufion in thefe 

things. J . . . . 

. VIL I£ we are naturally To blind and %norant, and 
•prone to delufion ; <hen hence we learn how foolifh a 
thing it is for men to lean to their own underftanding, 
and truft their owaAearts. -If we are fo blind, then 
our own wifdom is not to he. dap^ded on ; and that 
advice of the wife man is mod reafonable ; •• Truft in 
** the Lord with all thine Jieart, an4 lean not to thine 
"^* own underftanding," Prov, iii. 3. So is that faying 
of bis, ** He that trulleth in his own heart, is a fool,*' 
Prov. xxviii..,a6. 

They therefore are^ fools, who-^ truft to their own 

wifdom, and will quefiion the myfterious dodlrines of 

.religion. Such as— becaufe they .cannot fee through 

> them— ^and will not truft to the infinite wifdom of 

.:God. 

And they who are confident and ftiff in tlieir own 
judgment of themfelves, and their own ftate,*from au 
, opinion of their own ^ood difcerning. 

^ And they who truft to their own refolutions. 

The fecond ufe may be of^iireSion. 
' If it be fo, that we are naturally under the power of 
. fuch fottifli blindnefs in the things of religion, then this 
leads and dire^ls.us to thefe two methods in order to 
our being truly wife. 

1. That we (hould become fools : be fenfible of oar 

- own natural blindnefs and folly. There is a treafure of 
jwifdom contained in that one fectence : ** If any man 
*• among you feemeth to be wife in this world, let him 
*• become a fool, that he may be wife," 1 Cor. iii. 18. 
Seeing our own ignorance and blindnefs is the firft ftep 
towards having true knowledge. * If any man think 
{hat ht knowtth any things he knowetk nothing yet 
as he ought to know, 1 Cor. viii. 2. 2. To 



2i6 Men naturally God'^ Enemies. §€r. VI. 

2. ToalkwifdomofGod. If wearefoblindmour- 
feives, then knowledge is not to be fought for out ai 
our own Itock, but mull be fought from fonie othe* 
fource. And we have no where elfc to go for it, but to 
xhft fountain oi Jight and wifdom. 

True wifdom n a precious jewel ; and none of out 
fellow creatures can give it us, nor can we buy it with 
any price we have to give. It isthefavercign gift of God. 
The way to obtain it^ is. to go to hiiu, (enfible of oar 
weaknefs, and blindnefs, aad mifer)' on that ^count. If 
any man lack wifdom, let kim^Jk of God, Jan^cs i. 5. 



S E R M O N : VL 

Mea naturally God's Enemies. 

Auguit 1736. 

Romans v. 10. 

i' i)r if when we were enemies^ we wtre reconciled to 
•God by th e dea th .of k is S^ou * 

THE Apoftle, from thi? beginning of the epiflle to 
the beginning of this chapter, hath infifled on the 
do6kine of j unification by faith alone. And h^'ing par- 
ticularly fpokcn to that, in this chapter he goes on to 
confider the benefits thatare confequentonjuflification. 
And there are three that flow from juiHfication, which 
are here fpoken of, viz. peace with God, prefent happi- 
nefs, and hope ©f glory. /Peace with God is mentioned 
in the firft verfe. There/ore bein^ jufliftd by faith^ 
zvehavepeace with God^ througfi onr Lord Jefus 
Chrifl. In the following verfes he fpeaks of preient 
bleflednefs, and hope of glory, as benefctsac company irtg 
jullification. By whom aifo we have accefs oyfarth 
into this grace, wherein'Wef}and,and rejoice in hope 
of the glory of God, And 



Ser. VI. M^n naturally God's Enemies, 217 

And concerning this benefit of the hope of glory,- the 
Apoftle does particularly take notice of two things, viz. 
the bleffed natuit of this hope, and the fur« ground of it. 

1. He infiils on the bleffed nature of this hope, in . 
> that it enables -us to glory in tribulations. This excel- ' 

lent nature of true Chrillian hope is defcribed in the 
following words : And not ontyfo^ butwe glory in 
tribulatio^n'S aifo^ knowing thai tribut^ition xjoork- 
ath patience j and patience experiences and experi- 
ence hope j and hope maketh not ajhanted, becauje 
the love^JGod isjhed abroad in our hearts by the 
Holy Ghojl^ tohich is given unto uSj yerk 3, .4, j, 
a. a. Through hope of a bleffed reward, that will a- 
Dundantly more than- make up for all tribulation, we 
are enabled to bear tribulation with patience ; patient- 
ly bearing, and patiently^waiting for the reward. And 
patience works experience ; for when we thus bear 
tribulation with patient waiting for the reward, this 
brings experience of the earneft of the reward, viz. 
the earneff of the Spirit, in our feeling the love of God 
filed abroad in our hearts by the Holy -Ghoft. So that 
our hope does not make us afhamed ; though we do. 
bear tribulation, our hope is not difappointed ; for in 
the midft of our tribulation, we experience thofe blef- 
fed incomes of the Spirit in our fouls, tjiat make even 
af time of tribulation fweet to us ; and is fuch an ear- 
neft as abundantly confirms our hope^ and fo experi- 
ence works hope,. 

2. The Apoftle takes notice of the fare and abund- 
ant groiind there is for this hope ; or the abundant ev- 
idence we have, that we fliall obtain the glory hoped 
for, in that peace we have with God, in our.juftiiica-;- . 
tion through Chrift*s blood ; becaufe that while we. 
were without ftrength, in due time Chrift died for us ; 
while we were ungodly and finners, enemies to God .* 
and Chrift, verfe o, — 10. The Apoftle's argument is 
exceeding clear aind ftrong : That if God has done al- 
ready fo great a thing for! us, as to give us Ciirift, to 
die and fhed his precious blood for us, which was vaft- 

U ly 



2 18 M^n naturally ^od*s £mmi^. Scr. VI. 

ly thegreateft thing, v?e need not doubt butlhajLjie 
will beiiow life upon us» after all tbU is already done* 
it ia but a fmalltbing for God a6lually to beildw eter^ 
nal life, after it is purcbafed, to what it is fox him to 
give his own Son to die, to pvirchafe it. The giving 
Chrift to purchafe it, waa virtually all ; it included 
the whole grace of Qod in falvation. When Chrift 
had purchafed falvation at fuch a. dear raxe, all the dif- 
ficulty was got through, all was virtually over and done. 
It is a fni^Il thing, in coinparifon,.for jG:od .to heAow 
falvation, after it has ; been thus purchafed at a full 
price. Sinners that are juftified by the death of Cbrift, 
are already virtually faved : the thing is, as it were, 
done ; what remains, is no more than the neceflary 
confequenceof what is done. /^/Chrift when he died 
made an end of .fin ; and when he rofe from the dead, 
he did. virtually rife with the eleS ; he brought them, 
up from death.with him, andafcended into heaven wjth 
them. And, therefore, when this is already done, and 
we are thus reconciled to God through the death of |iis 
' Son, we need not fear but that we ihail be faved by his 
life. The love of,. God appears much more in his giv~ 
ing his Son to die for finners, than in giving eternal 
lifeaftwChrift's death. 

Tbegiving of phrifl; to .die for us is here fppkenof 
as a much greater thing, than the a&ual beftowmentof 
. lile, on two accoiilits. 

jL. That this is all that has any diiEci\ky in it. 

2. When God did this lor us, he did it for us as fin- 
ners and enemies. .^?But in a&ually bellowing falva^on 
on us after we are juftified, we are not look upon as 
. .fi mers. -rAfter we are ju&i£ed,God4pes npclooked oa 
us any longer as finners, hut as perfe£lly righte<^u 
perfons ; he beholds no iniquity' m us. 'We ar&no 
more enemies, for then we are reconciled. When God 
gave Chrift t9 die for the ele£l, be looked on them as 
they are in themfelves ; but in a&ually bellowing e«. 
ternal life, he does not look on them as they arc .sa 
^^mfelves, but as they arein Chrift. 

There 



Ser. VI. Men naturally God's Enemies, 21$ 

Tliere- are three epithets uled in the text and context, 
as appertaining to finners as they are in themfelves. 

1; They zTtmthoutJi^tngth^ they cannot help 
tbemfcives, verfeC^j 7, 8. 

2^ Tliey are tt^^f^^//jy 'or finner^. 

3. They.2a?e enemies, as in the text. 

rr o e T K I N e. 

N'atu9:al Men-^re Gad's Enemies. 

God, though the Creator of ali things, yet has fome 
enemies in thte wbtW. 

M^n *iT'gttt<?iial will owti, that they are br have been 
finners. Thferef at* few; if any at all, vdiofe coiifciences 
are f6 Winded as ti<k to be fenGMe they have been guil- 
ty of fo. And moft firtnerls wiM own that they have 
Bad hearts. Tfiey^ will ^oWtt that they do not love 
6<!>d fo mxch a& they fcduld do ; and that they are not 
fothankiFfitl as they ouj^ht to "be for rterties ; and that 
in 'many things they fed. . And yet few of thtm are 
fenfible that . they are God*s enemies. They dan(k 
fee how they can be truly fo' called ; they are not fenr- 
fibfe that they "wifh God any hurt, or endeavour to dcJ 
him arvy. 

But wc^fee that the fcripture fpeaks of theni as ene- 
itiies to Godi, So in our text, and elfpwhere. And yow 
fhat were Jo me times alienated/ana enemies in your 
minds' iy wicked works, .Co\, i. 21. The carnal^ 
mind is enmity againjl God, ''Rom. vii. 7. - - 

And that all natural, or unregenerate men are in- 
deed fo, is what I fhall endeavour now particularly th 
fliow. Which I propofe to ^do in the following me- 
thod : 

1. I fliall fhow, in what refpefls they are enemies to 
God. 

2. To how great a degree they are enemies. 

3. Why they are enemies. 

4. I {hall Aniwer fome objeftions, 
I. I am to fcow, in what refpeSsthey are enemies 

I to God. i.^Tbeir 



«20 Men naturally God's Enemies. Ser. VI; 

1. Their enmity appears in their judgments ; in the 
judgment and efteem they have of God. They have a 
very mean efteem of God. Men are ready to enter- 
tain a good efteem of thofe with whom they are friends :. 
they are apt to think highly of their qualities, to give 
them their due praifes ;: and if there be defe6ls, to cqv- 
er them. But thofe to whom they are enemies, they 
are difpofed to have mean thoughts of^ they are apt to 
entertain a difhonourable opinion of them^ they wUl 
be ready to look contemptible upon any tIKing that is 
praife- worthy in them.. 

So it is with natural men towards God. They try^ 
tertain very low and conteH^frfible . thoughts. p£ God. 
Whatever honour and refoeft they may ,.pretend .and 
make a fhow of towards God, if their praftice be ex- 
amined, H will fhow, that they do certainly look upon. 
him to be a Being, that i$ bti t little to be regarded . T hey. 
think him one that. is worthy of very little honour and 
rcfpeft, not worthy to be much taken notice of. . The. 
language of their hea.rts: 15, Who,U thcLord^jkat I. 
Jkould obey his voice? Exod. v. 2. JVJiatis the^ 
Almighty, that we Jhould Jerve him? and what 
profit Jhould me ha,vfi ^J\}^^ pray,, untq him ? JoU 
XXI. 15. They count him worthy neither to be love4 
Dor feared. They dare not beha>re m' it h- that flight and 
diffegard towards one of their fellow-creatures, whei\ 
a little raifed above tlrem in power and authority, ^s^ 
(hey dare and do towards God. TJiey value one of 
their etjuals much morp than God, and are^ ten tiraea, 
more afraid of offending fuch^an one, than of difpleaf- 
ing the God that made them. Tbey caft fuch exceed-, 
ing contempt on God, as to prefer every vile luft before 
him. And every worldly enjoyment is fct higher in 
their efteem than God. A.morfelof m^at, or a few 
pence of worldly gain, is preferred before him. Go(i 
is fet laftand loweft in the efteem of natural men. 

2. They are enemies in the natural rel ilH of their 
fouls. They have an inbred diftafte and difrelifh^of 
God's perfcCiions. God is not fuch a .fort.of being as 

the^ . 



Ser. VL Men naturally. God's EnemUs, ^ax ^ 

they would have. Though they are ignorant of God, 
yet from what they hear of hinij and. from what is 
raanifeft by the light of nature of God, they do not 
like him. By his^ being endowed with fuch attributes 
as he is, they^ have^ an averfion to hira*^* They hear 
God is an infinitely holy, pure, and righteous Being, 
^nd they do not like him upon this account ; they have 
no relifliof fuch kind of qualifications ; they take no 
delight in contemplating them. ^. It would -be a mere 
taik^a bondage to a natural man, tb be obliged to fet 
himfelf to contemplate thefe attributes of God. They 
fee no manner of beauty or lovelinefs, nor talle any 
fweetnefs in them.-*- And ^uppn^ Uie account of their 
. diftafte of »thefe perfeftions, they diflike all the other of 
hi* attributes. --.They Ijave greater averfion to him be- 
caufe he is omnifcient and knaws all things ; becaufe 
. hi&omnif^ionce is an holy omnifcienee. They are not 
plea fed 4hat he \a omnipotent; and can da whatever he 
.pleafr|^-b,ecaufe it is a holy omnipotence. They ate 
enemies even to his mercy, becaufe it is a holy mercy. 
They do npt like his immutability, becaufe by this he 
nevenwiM be otherwife than he is, an infinitely holy 
Goii.^. 

It is from-this drfrelifii tfcat- natural' nien< have of the 
attributes of God, that they do.not love to have much 
. to do with God. The natural tendency of the heart of 
man i& to fly from God, and keep at a diftance from 
hi*n ; andto get as far off as :poffible from GoA • .A 
natural man- is avcrfe to communion with God, and 
is »aturallyvr#di&nciined to thofe exercifes of religion 
wherein, he baa immediately to do writh God. It is faid 
of wicked man,.'* God is not in all his thoughts,'* Pfal. 
X. 4. ^ It is evident that the mind of maa is naturally 
averfe to thinking about God ; and hence, if any 
thoughts of God be fugg^tted to the mind, they foon 
go^away ; fuch thoughts are not apt to reft in the minds 
of natural men. If any thing is faid to them of God, 
tliey are aptto forget it : it is like feed that falls upon 
Aeiliard path^ it does not at all enter, in, and the fowU 
U a , of.. 



ft22 -Men naturally God's Enemies. Scr. VL 

of the air foon catch it aw'ay ; or like feed that fails upi 
on a rock. Other things wilt ftick ; but divine things 
do, as it were, rebound ; and if they were call into the 
mind, they meet with that there which foon thrufte them 
out again ; they meet with no faitable entertainment, 
but are foon chafed dway. 

Hence alfo it iithat natural men are fo difficukly 
perfuaded to be conftant in the duty of fec^ct prayer. 
They would not be fo averfe to fpending a quarter of 
an hoiir, night and morning, in fomebddily labour; but 
It is becaufe they are averfe to a;VVork wherein they have 
fo immediately to do with God, and they naturally love 
to keep at a diftance fi*omGod. 

3. Their wills are contrary to hi« wilL God's will' 
and theirs are exceeding crofs the one to the other. . 
God wills thofe things that they hate, and are moft a- 
verfe to ; and they will thofe things that God hates. 
Hence they oppofe God" in their wills : they fet up- 
their wills againft the will of God.' There is a dread- 
ful, violent, and obftinaite opposition of the wrllof nat.^ 
Ural men to the will of God. 

They are very dppofite to the commaad^of- 6bd;. 
It is from the enmity of the will;, that ** the carnal 
mind i& not fubjeQ to the law of God, neither indeed 
can be,** Rom. vii. 7. Hence natural men are ene- 
mies to God*s government. They are not loyal fftob - 
jefts, but enemies to God ,^ confidered as- l6rA t>fthe 
world. They are entire enemies to God's acrthofity, 

4. They '^ enemies^ to God in their affeftions. - 
There is in every natural man a feed of* malice agartift- 
God : yea^ there* is fuch a feed of this rooted in the 
heart or man naturally. Aifid it does often dreadfully 
break forth and appear. Though it ihay in a great • 
meafure lie hid in fecure times, when God lets men a- 
lone, and they meet witb no great diilnrbance of body 
or mind; yet, if God does out touch men alhtleiii 
their confciences, by tnanifefting tpthem a -little lof 
his wrath for their fins, this often times brings out the 
principle of malice againft God, vrhicb is exercifed in: 

dreadful 



Ser. VL MenmuinraUyi Oodii^JShimies. ^223 

dreadful^eaHft-rifings, inwatd ^rsngliiigs and^narrel^ 
ing8,and blsfphemous thoughts ; wbeiteui theiheart is 
like a viper, hi^ng, and fpitting poifoiiat.God. There 
is abundfanceot fach.a princ^le: ii^^tbeheait.:;. And . 
howeverf ree ftom it the htaxt<maLyiGtnLio ibey when 
letaloneand fecure, yet a very little ihing: vili.fet.it in 
antge.. llefllplatiaftSc^will>ibo!WH^wbatis in tbe heart. 
The akeratioiM>&ia man's cir^umftanees ^M often dif. 
eovertheheavt : a change -^ of cir^cumiteMeiJMnll bring 
"^at oiitiiV'hichJW'as.hid bef0re.\ Pharaoh.bad.no more 
natural^ emuiey^a^aft God than other men; and if 
other natural <men had been in Pharaoh's circumftan- 
ces, tb& fame corru^io&s^ would have pui^forth them- 
felves^'in as. dreadful a.matuier.j. The Scribes and 
Pharifees had naturally no more of a principle of mal- 
ice in their hetarts againft thrift itban other men ; and 
other naturalonen w^utd, in thei£^;cafe, and having as 
Iktle reftraint, exercife as. muchmalice againft Chri(l> 
astheydid.^. When wkked men come to be caii into 
' hell, thentfaeir malke againft. God wilLappear. Then 
Vi41l it ap^ai>wtett;dresKl€ui. malice they iiave in their 
hearts. . Then their hearts will appear^as^full of malice 
»ifaelii» full of fire.-v B^ut when wicked men come to 
be in bell, there will be no 'new^corruptions put into 
their hearts; but oatyold oneS' will. -then break forth 
without reilraint... Tfaatisall thedifferenee between a 
wicked- roan on earlhand a -wicked man in -hell, that in 
hell there will be more to flrr upthe exercife of cor- 
ruption,'and lefs 4o retrain itthan^on earth ; but there 
will be no new corruption put in. A wicked man will 
have no principle of • cori«uption in j|ell, but what he 
carried to hell with him.. There ar« now the feeds of 
all the malice that will be-exercifedthen.^ The malice 
of damned fpiriis is but a brancli of the root, that is in 
theheaits of 'natural men. now^.- A natural man. has a 
heart lik> the heart of a devil; but .ooly as corruption 
is more under reftraint in man than in devils. 

5. They are enemies in their praflice* " They 
widk cwitrary to him," Lev, xxvi. zu Their enmi* 

ty 



£24 Men naturally God's Entmies. Ser. VF. 

ty againft God does not lie ftill, but they are are exceed* 
ing adive in it. They are engaged in a war againft 
God. Indeed they cannot hurt God, he is fo much a- 
bove them ; but yet they do what they can- They op- 
pofe themfelves to hia honour and glory : they oppofe 
ihemfelves to the intereil of his kingdom in the world : 
they oppofe themfelves -to - the .will and command of 
God ; and oppofe him in his .government. They op* 
pofe Godwin his works j .and in his ..declared deligns.; 
while God is doing ^one work, they are. doing the conr 
trary, and as onuch -as in them Lies,, counterworking* 
God feekspne ^thing, and they feek diretUy the corv- 
trary. v.Thcy hit under Satan's banner, and are hitf 
willing foldiers in his oppoling the kingdom of God. 

I proceed now,^. 

11. To fayibraethingw^threfpeft to the degree of 
this enmity ; ..tending, in . fome meafure to Ihow, how- 
great enemies natural menace to God. . 

1 . They have no love to> God y their enmity is mere 
enmity .without any mixture ^of Jove. .A natural man 
is wholly deflitute of any principle of love to God, and 
never had the leaft exercife of this love* Some-natur- 
al men have, better. natural tteinpeFS than- others ; and 
fome are better educated thaa others : and fome live/a 
great.deal more foherly than. /others; but; one has no 
more love. to God than another ; for none- have the 
leaft fpark of that*. The heart of a natural man is as 
deftitute of love-to God^ as adiead, ftifF, cold corpfe is 
of vital hpat. : .** I know you, that ye have not the love 
of Godinyou," Jotm ^. 43-. 

2. Every fa(jjilty . and principle of a&ion is wholly 
undenthe dominion of enmity againft God-. The na- 
ture of man is wholly infefted with this enmity again.ft 
God. He is tainted with it throughout, in all his fac- 
ulties and principles. And not only fo, but every 

. faculty is entirely and perfeftly fuhdued under it and 
enftaved to it. Thi^ enmity againft God has the aj)- 

. folute pofTeffion of the man. The Apoftle Paul, fpeak- 
ing- of what he was naturally^ f^iys, ** J[ am carnal, fc^d 
u^der fin/' Rom, vii. 14. The , 



Ser. Vvl; Men naturally God's Enemiti. 225 

The underftanding is under the reigning power of thij 
enmity againft God, fotbat it is entirely darkened and 
Winded with regard to the glpry^ and excellency of 
God. The will is wholly under the^reiguing power 
of it. All the afFe6Hons are governed by , enmity a* 
gainft God : there is not one affefiion^ nor one defire« 
that a natural man has, or th«^ he is ever ftirred up to aft 
from, but what contains in it enmity. againft God. A 
natural man is as full of enmity^againft Godf ai any vi. 
per, or aijy venemous bead, is full of poifon*.. 

3. The powerof the .en^utypf natural men^gainft 
God, is fo greats thatit^is iaCuperahle b)r any. finite 
power. It has too great and firong a .poifeffion of the 
heart, to be overcome by any created «power»» Natur- 
al men cannot overcome their-.own- -enmity,. letAeni^ 
ftrive never fo much with their ow« hearts. ladbed, a 
natural nian never {incerely ilrives to- root out •his^^a- 
roity againft God.;, his endeavours are hypocritical: 
h^ delights in .hisf^enniity,v,and choofes it. Neither 
can others daitf^though they fincereJy, and to their ut- 
mofl, endeavour, to overcome this enmity* If gpdly 
friends andneig^^houra labour to p^rfuade them to caft 
away their enmity, and become friends to God, they 
cannot per Cuade^ them to it. Though mini fters ufe 
never fo many arguments, and entreaties, and fet forth thq 
lovelinefs of God, and tell them of the goodnefs of God 
to them, and hold forth to them God's own gracious in- 
vitations,.,and.inti:eat themnever fo earneiily tOoCaft*off 
their oppoCtion and enmity, and to be reconciled, and 
become friends, yet they cannot overcome it^: ftill 
they will be as bad enemies, to G(^ as. ever they 
were. TJbe tongue of men or of angels cannot per- 
f uade thenttp relinquifti their oppofition to God. Mir- 
acles will not do it. . How many miracles did the 
children pf Ifrael fee ia,the wildernefs I yet their enmi- 
ty againft God remained, as appeared by their .often 
mprinuring. And how pi'ten did Chrift ufe miftoplea 
to this end without cfFeft ? but the Jews yet obftinate*- 
ly.^Qodout. •• O Jerufjtlem, Jerufalem, thou t^^ai 

killeft. 



226 Men naturaHjn G4fd*s Enimiis. 'Ser. V^i 

kiHeft the- ptophefU, an«l ftdneft them i)^hich afc fent, 
uiito thee, how often w'ould I have gathered thy chH- 
,dren together, even as a hen gathereth her chickens 
Under her wings, and ye would not/' Matth. xkiii. 
37. And how gr^at did thfe enmity of thefe pefople lip.* 
pear to be aitef all ; how fpireful arid venomous were 
their hearts towards Ohrift, as appc*arst6 be afteir all ; 
how fpitdfttr^nd venomous were their hearts towards 
Chrift, as appears by their cruel treattoeni of himin Mil 
laft fufferings ! 

They ^re mortal chertries to G'od, e^ r. They have 
that enmity in their hearts, that ftrikes iii the life of 
God. A niian rtiaty be no friend- to another, and tnky 
hive an ill fpirit towards him, Atid yet not b^ hi§ ihor- 
ta! enemy : his eninity Will be i^tMed arid "glutted - 
with fomething tkoVt of the 'death of the perfoti. But 
it li nek To \vitft- liatoral ibfen with H? fpeft* to God ; 
they are morta^^nernTteSi Indeefd liafUi^l fh^ti '<*arthdt 
kill God. They Irave no hoJ>e of it, and fo make no^ 
atitertipt^., ' It has'^ver been looked upon fo ttiiieh a- 
bove their pbwer, that, h may h^, it is not thought of» 
Butthisi» no argument that this i*9fifot t%te tendency 
of the principle. 

Natural men are eneinies to the 'dominion oT God ; 
and their nature fliows th^if good ^ill to piill him down 
Out of heavdn, stnd d^throrte him if they could t- Yea, 
the)'- are enemies to the being of God, and would be 
glad if there was no God. And therefore it neceffari- 
fy follows, that they would kiW him,^ and caufe that . 
there fliould be none, if fhey could. 

"' The fo6! hadi faid in his heart, there is no God,'^ 
Pfal. xiv. 1.; This faying in his heart, there is no 
God, implies iri it, not only an aptnefs to queftion the 
being of God, bat it implies, that -he inclines it fliduld 
be fo» Mis htart fays, i. e. his inclination ftys. The 
wordis in the original are thus : " The fool hath faid in 
his heart *« no God.** The word«, there is, are n6t in 
the qrigina!,but were put in by the triartflators. Noiv, 
ff we read th? words. Jk), *• The fool hath faid in hi* / 

hearty 



Ser. VL Men naturaUy Gad's Emmits^ 227 

-thwart,, UP Gpd,*' they 'will p^rhaqpsflipw the Pfiflmift'* 

, 'nieauuigmpre fully tlian as they are now tranflated. 

•* The taplh^th faid in his. heart, no God." That is, 

I would hay^no»e, 1 do not.defireany, 1 wifli there 

was iwniq ; tha^ would fuit my inclination beft. That 

. is the language qf the inpHnaUons of a natural man ; no. 

, <lod. Let there be no God for me^ let me have no 

. God ; let the world be emptied of a God, he ilands ia 

my way* And henjce he is an Atheift in his heart, he 

is ready to think there is none ; and that alfo i^ ready 

^o he tb^ language of liis heart, ** There is no God.** 

: The viper'$ poifon is deadly poifon ; a«d when he 

biies, be ieefes the precious life. And men are in this. 

refpeft a gejneration of vipers. Their pojfon, which is. 

enmity aeainft God, feeks the life of Goi "O genera^ 

•* tioixoT^ vipers," Matth. iii. 7. " The wkied are 

" eftranged from the womb — Their poifon is like the 

** poifon of aferpent," PfaU lviii.3, 4. "For their vine 

V- IS: the vine of Sodom, and of the fields of Gomorrah ; 

** their grapes are the grapes of gall, their, islufters are 

** bittei:. iTheir wine is the poifon of dragons, and the 

" cruel venom of afps,"E)eut^ xxxii. 32, gg. 

The divine nature being immortal, andinfinttely out 

. of G\\x reach, there is no other trial poifible, whether 

. the eanvity that is naturally in the heart againftOod, be 

mortal or no, but only for God to take on him the hu^ 

. man nature, and become* man, fo as to come withia 

man's reach, that they (hould be capable c^ killing him* 

There caQbe no other experiment but this. And 

this trial there has been. And what has been the e- 

, vent ? Why, when once God became man, and came 

. down to dvyell here among fuch vipers as fallen men^ 

J they hated him & per fecuted him ; and i^ever left him till 

. they had imbrued their hands in his blood. There 

was a multitude of them that appeared combined in 

this defig^. Nothitig would A% but he muit be put 

to death. All cry out, •^Crucify him, crucify him.. 

** Away with him." They had rather Barrabbas, who 

r4fr?atly4efe)rve.d death, (hould live, than hcfliould not 

4ie. 



228 Men naiwrally God's Enemies. Ser. VL 

die. Nothing would reftrain them from it • even all 
bis preaching, and all his miracles ; but they would 
kill him. And it was not th&ordinary kind of execu- 
tionthat would fatisfy them ; but at 'muft be the- moft 
cruel, aud raoft ignominious they poflibly could invent. 
And they, in the time of it added to it, and aggravated 
it as much as ever they could, by mocking him, and 
fpitting on him, and fcourging him. This fiiowg 
what the nature and tendency of man^s -enmity *againil 
God is ; here it appeared in its true colours. 

,5. Natural men are greater enemies to God than they 
are to any other being whatfoever. Natural men: may 
be very great enemies to their fellow creatures, ^but not 
fo great as they are to God. There is no other being 
that fo much jland« in (inners way, in thofe things that 
they chiefly fet their hearts upon, as.God. Men are 
wont to hate their enemies in proportion to two things^ 
viz. their oppofition to what they look uponto be their 
intereft, — and their power and ability. One that is 
looked upon a great and paw erf ul enemy, wUlbemore 
hated th^n one that is weak and impotent. But none 
of their enemies are fo powerful as God« 

Man's enmity to other enemies may be got over : 
time may wear it out, and they may be reconciled, and 
be friends. But natural men, without a mighty work 
of God to change their hearts, will never ^et over their 
enmity againft God. They are greater enemies to God 
than they are to the devil. Yea, they treat the devil as 
their friend and mailer, and join in with him againfl: 
God. *' Ye are of your father the devil, and the lufts 
** of your father ye will do : he was a murderer from 
•* the beginning," John viii. 44. 



SER. 



SERMON VII. 

Romans v. lo. 

--FiJT if when we were enemies, we weterecvncijedto 
God by the death of his Son. 

DOC TRINE. 

Natural Men are God's Enemies. 

In fpeaking to this DoQrine, it wa« propofed, 

'i.npO ffiow in what rcfpefls they are enemies to 
± God. 

2. To how great a degree they are enemies. 

3. Why they are enemies. 

4. To zcnfwer fbme objeftions. 

The two firll things propofed have been attended to 
in the foregoing difcourfe. I now proceed, 

III. To fhow why, or on what account they are en- 
emies to God. 

The general reafon is, That God is oppofite to them 
in the worfhip of their idols* 

Theapoftacy of man does fumraarlly confift in de- 
parting from the true God to idols ; forfaking his Cre- 
ator, and fetting up other things in his room. 

When God at firft created man, he was united to his 
Creator ; the God that made him was his God. The 
true God was the objeft of his liiglieft refpeft, and had 
the pofl'eflion of his heart. Love to God was tlie prin- 
ciple in his heart, that ruled over all other principles ; 
and every thing in the foul was wholly in fubjeftion to 
it. But when man fell, he departed from the true God, 
and the union that Was between his heart and his Cre- 
ator was broken : he wholly loll: the principle of love 
he had td God. And henceforward man clave to oth- 
er gods. He gave that refpeft to the creature, which 
is due to the Creator. When God ccafcd to be the 
W obje6l 



230 Men naturally God*s* Enemies. Ser. VII. 

obje£l of his fupreme love and rerpeS, other things of 
courfe became the objeftsof it." 

Man wiil necefTarify have fomething thatherefpefis 
as his God. If man does not give his higheft refp^ft 
to the God that made him, ihere wHI be fomething elfe 
that has the poffeffion of it. Men will either worfljip 
the t|^e God, or fome idol : it is impoffible it fliould 
be otherwife ; fomething will have the heart of man. 
. And that which a man gives his heart to, may be called 
his god ; and therefore, when man by the fall extin- 
guifhed all love to the true Godj he- fet tip-the creature 
in his room. 

And fo man can:je to be at -enmity ^igainft the' true 
God. ,For havijng loft his efteem and love of the true 
God, and fet up other Gods in his room, and in oppo- 
fition to him ; and God ftill demanding their worfnip, 
and oppofing them in their worfhip of thofip falfe god« ; 
and man continuing ftill to wor(hip idols, enmity lie- 
ceflarily follows. 

That which a man. ch^ofes; for his gad^ lie fets l^a 
heart mainly upon. And nothing \vill fo fopn excjte 
enmity as oppofition in that which is deareft. ^A m.%n 
will be the gr.eateft enemy to him who oppofes himjn 
what he cKoofes for his god : Iie^will look, on none ^s 
ftanding fa much in his way, as he.t^at would deprive 
bim of his god. ** Ye have taken atway.my^ods ; ai^d- 
"what have I more ?" Judg. xviii,j^4. .A. man. in 
this refp^ft cannot ferve twomafiers that ilarid in com- 
petition for |iis fervice. And not only, if he.ferves 
one, he cannot ferve the other, but.if he cle.av,es to on^» 
he will neceffarily hate the other. **.No^maii can ferve 
** two matters : lor either he will hate the one, and 
** love the other, or elfe he will hold to the one, and 
** defpife the other. Ye cannot ferve God and mam- 
" mon,'* Matth. vi. 24. And this is the very reafon 
ffiat mro hate God. In this cafe it is, as, when two 
tings fet up in one kingdom in oppofition one to the 
other ; and they both challenge the fame throne, ai^d 
arc competitors for the fame crow:n ; they tl^at are Ipy- 



Ser. Vlf. Men naturally God's Enemies. 231 

al, hearty fubjeQs to die bn(*; wilF neceflarily be ene- 
ihies to the other. It always happehs fo, nor indeed 
can it be otherwife. 

Ais that which is a mart's god, is the objeft of his 
high eft love; fo that Gfod, who chiefly oppofe'him 
in it, muft be the obje6l of his greateft hatred. 

The gods which a natural man* wbrfliips," inftead of 
the God that made him, are himfelf and the world. He 
has withdrawn his efteera and honour from God, and 

{ji-oudly exialts himfelf as Satan did : he was not wil- 
ing to be in fuch fubjeftion ; and therefore rebellecf, 
arid fet'up; himfelf for God, So a natural man, in xh^z 
proud and high t Bought^ he has of himfelf, fets uf) him- 
Telf upon God's thrblie: And he gives his heart to the 
World, worldly riches^ and worldly pleaTures, and 
Worldly honours : they have the poffeffion of that regard 
\irhich is due to God* The Apoftle fums up all the i- 
rfolatry of wicked men in their love of the world. 
'•" Love not the world/ neither the things that ar^ in the 
''world. IT any roan love the "world, the love of the 
** Father is not in him* For all that is in the world, 
••theluft'of thefleft, the luft of the eye, and the 
•• pride of life, is not qf the Father, but is of the world," 
r John ii. 15, 16. And the Apoftle James obfeyves, 
that a man rauft necejGTarily be the enemy of the true 
God, if he be a friend of the world. ** Know ye not 
••that the friendfliip of the world is enmity with God ? 
•* W&ofoever therefore will be a friend of the world, 
•'is the enenly of God,'* James iv. 

All the fih that men commit, is what they do in the 
feVvice of their idols : there is no one aft of fin, but 
what is an aft of fervice to fome falfe god. And there- 
fdre wherein foever God oppofes fin in them, he is op- 
pofite to their worfhip of their idols ; on which ac- 
count they are enemies to God. 

God oppofes them in their fervice of their idolfe in 
the following refpefts. 

1. He manifelts his utter abhorrence of 'their wor- 
feip ot their idols. Their idols are what they love above 

aU 



£3^ fdenn^urally Gad's Enemi/s.^^ Ser. Vlt,^, 

all things : they would by, no means.part . with them. 
This wickednefs is fweet unto theiDjc^Job xx. la. If 

}^ou take them away what^ have they ynore ? If they 
ofe their idols, they lofe.* their alL • To rend away 
their idols from them would be more grievous to them, 
than to rend body and foul'afunder ;.it is like rending 
their heart in twain, They^ love their idolatry ; but 
God does not approve of it, but exceedingly hates it ; ^ 
he hates it implacably, and will by no raeans^be recon- 
ciled to it ; and therefore they, hate him, Qod de- 
clares an infinite hatred of every afi of fin which thej 
do ; or every aft that they do in the fervice of their 
falfe gods. He approves of it in no part, but hates it 
all. He declares him f elf to be an holy God ; and de- 
clares hinfelf to be an holy God, and a'je^lo,us God ; 
a God that is very jealous of his own honour ; ?ind '. 
that greatly abhors the giving that honour to anothier. 

2. He utterly forbids their cleaving to thofe idols, 
and all the fervice that they do to theria. He not only 
fhows that he diflikes it, but he utterly forbids il ; .2ui4 
demands that they fbould worJhip him, and fecve bim 
only, and give their hearts whojly to himi'wiihout.tbir 
crating any competitor* He allows them to Jefve their 
idols in no degree; but requires them to caftthem a- 
wa)^ utterly, and pay no more wbrfhip to the.m at any 
time. He requires a final parting with their idols. 
J^ot only that they fliould refrain from them Tor a whiles 
but call them away forever, and never gi*atify their 
idolatrous riefpeft to them any mere* This is fo' ex- 
ceeding contrary to them, and wh^Mhey are To averfe 
to, and fo obflinate in thekrefufai of, that they ^re en- 
emies to God for it. They cannot endure Gx)d'8 com- 
mands, becaufe they forbid all that which their hearti 
are fo engaged in. And as.they hate, God's commands^ 
fo they hate him whofe commands they are. ' • 

3, He threatens them with everlafting damnation 
for their fervice of their idols. He threatens them for 
their pafl idolatry. He threatens them with his eter- 
nal wrath^ for their having departed Jraotrliim, anij^ 

- * ^ th^iy'^ 



Ser. VII. M^n naturally God's Enemies^ 233 

their having chofen to themfelves other gods. Hp 
threatens them for that difpofition they have in their 
hearts to cleave to other gods : he threaten* the lealt 
degrees of that refpefl: which they have in their heart* 
to their idols. Heraanifeft* that he will not tolerate 
any regard to them, but has fixed eternal death, as th© 
wages of every degree of it. And he wiH not releafe 
them from their guilt ;' he holds them to their obliga- 
tions ; he will not acquit them at all ; • and he will ac- 
cept of no atonement that they caii make. He will 
not forgive them, whatever they do in religion ; 
whatever pains they take' ; whatever tears they ihed; 
He will accept of no money or price that they have to 
offer. ^ - 

And he threatens every future affl: of their idolatry. 
H^ not only forbids them ever to be guilty of the leali 
aft, but forbids them on pain of eternal damnation. 
So ftriftly does God prohibit them from the ferviceof 
their idols,'that are fo' dear to them, that are their d)^ 
and which they would on no account patt with. He 
threatens them with everlafting wrath for all exercife^ 
of inordinate lo>?e of worldly profit .; for all manifefta- 
tions of inordinate regard to worldly pleafures, or 
worldly honour*. He threatens them with everlaffing 
torments for their felf-exall^tion. He requires thera 
to deny themfelves, and renounce themfelves,^ and to 
abate. themfelves at his feet, on pain oi bearing hi» 
wrath to all Vternityl • 

The ftriSnefs of God's law is a principal caufe of 
man's enmity againft God. If Gocl were a God that 
did not fo much hate fin : if he were one who would 
allow them in the gratification of their lulls, = in fome 
degree : and his threatenings v^re not fo awfutagainfl 
all'indulgenceof their luft ; if his 'threatenings were 
not fo abfolute ; if his difpleafure could be appeafed 
by a few tears, and little reformation,- or the like ; they 
would not be fo great enemies, nor hate him fo much 
as they do now^ ^ But God fhows himfelf to be an itn- 
pls^able enemy to tlieir idols, to every degree of their 
W 2 ^ fervice — 



234 M,en naturally God's Enemies^ Ser. VIL 

fervice of them ; and has threatened everlaftihg wrath, 
infinite calamity for all that they do in the ferVice of' 
their lufts ; and holds them bound under his wrath 
therefore. And this makes them irreconcilable ene- 
mies to hira. 

For this reafon the Scribes and Pharifees were fuch 
bitter enemies to Chrift, becaufe he fiiowed himfelf to 
be fuch an enemy to their pride, and conceit of their * 
own wifdora, and their felf-righteoufnefs, and inordi- 
nate afFeftion of their own honour, which was their 
god. Natural men are enemies to God, becaufe ht is 
fo oppofite to thera in that irt which they place tiieir 
all. If you go to take away that which is very dear to 
a man, nothing will provoke him more. God is infi- 
nitely oppofite to that in which natural men place all 
their d«light, and all' their happinefs, viz,. «heir gods. 
He is an enemy to that which natural'men value as their 
greateft honour and highell dignity ; and which they 
truft wholly to, that which is ail their dependence, viz.' 
their own righteoufnefs. 

Hence natural men are greater enemies to God than 
they are^to any other being. Some of their fellow- 
creatares may Hand very much in their way with regar4 
to fottife things they fet their liearfcs Upon ; but God op- 
pofc them with refpeft to all their idols, and thofe ♦ 
gods which are their all. And then God's oppofition 
to iheir idols, which are above all things dear to them^ 
IS infinitely grcatt None of ourfeHow creatures cVer 
oppofe us in any of our interefts fo much as God op- 
pofes wicked men in their idolatry ; for God has an 
infinite oppofition againfl it. His infinite oppofitioa 
is manifefted by his threatening an infinite pxinilbmenr, 
viz. his dreadful wrath to all eternity, tnifery without 
end. HeriCe we'need not wonder that natural men are 
enemies to God. 

Having thus fhown, in fome meafure, why natural 
men are God's enemies, I proceed tothelaft thing pro- 
Iborod. 
■■: .. IV. To 



Sen VIl/ Men naturally God\s' Eicmies. :*. Sg^-^S 

IV» To confider and make aafwer to foine objec- 
ti(&hs, that fome may be ready to xnakQAagainil this. 
' Natural men do not generally conceive them felves 
to he fo bad : they have not this-notion of thenafelves, 
that they are enemies to G6d. And therefore when 
they hear fuch doQrine as thi* taught them, they (land • 
ready to make objeQ:i(5ns. 

Obj, I. Some natural men may be ready to fay^I do 
not know that I feel any i'uch enmity in my.heart a- 
gainft God as is fpoken of. I am not fenfible that I 
am fucha dreadful enemy, fo as to hatq^. Grod, and to 
have a mortal enmity againft him ; and to have a dif- 
pofition, if I oould, to kill him. I ffeel no fuch thing 
in myfelf, and -Why fliould I think that I have fuch a 
thing in me ? If I have fuch enmity, why do not I feel 
it ? If I am a mortal enemy,, why fhould not I know 
it better thanany body elfe ? How can others fee what 
is in my heart better than I myfelf? If I hate one of 
my fellow creatures, and have a fpirit againft him, I 
can feel it inwardly working. Toluch anobje£|ionI 
wo^ld, ' 

Anf. i. If you do but obferve yourfelf, amd fearch 
your own heart, unlcfa you are ftrangely blinded, you 
may be fenfible of thefe things whereia enmity does 
" fundamentally eonfift. As -particiilarly, yo^i may be ' 
fenfible thai you have at leaU had a low and contempt- 
ible eftecm of God ; and t^at you in your efteem fet 
the trifles and vanities^ of this world far above him ; fo 
as to'efteem the enjoyment of thcfe things far before 
the enjoyment of God, anil to v^u^theie thiags better 
than his love. And you mtay be fenfible that you de- 
fpife the authority of God^. and value his commands 
and his honour but very little. Or if by fome means 
you have blinded yourfelf novr, fo as to thjnk you do 
regard them how, doubtlefsyou can look liackand fee 
that you have not regarded them. You^ maiy be fenfi- 
Ble that you have had a difreliO} and. ay^rlion towards 
God ; "an oppofitioii to thinking of God, or to h^ve 
*rijr thing to do with him i fo that it would Jxave beea 



io^ Meti naturally Go d*s Enemies. Seh VIH 

a veiy uncomfortabletafk to have been confined to it 
for any time ; and that when the vanities of the world,' 
at the fame time, have been very pleafirfg to you ; and 
you have been all fwallowed op m th^m, while you 
have been averfe to the things of religion. - 

If you look into your heirt, it is there plain to be " 
feen, that there is an enmity in your will, that your 
wHl is contrary to God's will'; ' for you have been op- 
pofing the will of God all your life long. Thefe things^ 
are plain in natural men*; At is nothing but fome great 
del ufion that can hide them from you. And thefe 
things are the foundation of all enmity ; if thefe things 
be in you, allthe.Tefl. that Ave have fpoken of will fol- • 
low of cburfe; : 

2. One reafon why you have not more ferilibly felt 
the exercifes of malice againll God is, that your enmi- 
ty is now exercifed partly in your unbelief of God's 
being ; and this prevents its appearing itj other ways^ 
that otherwife it would." Man has naturally 'a princi- 
ple of Atheifm in 'him ; an indifpofition to realize 
God's being, and a difpoiition to doubt of it. Th6 
being of God does not ordinarily feem real to natural 1 
men. Allthe difcoveries that there are oi God's bei- 
ing, in his works, will riot overcome the principle o£ 
Atlieifm that is in the heart. / And though they feem 
in fome raeafure to be rationally convinced, yet it does 
not appear real ; 'the conviflioh is faint, there is no 
flrong conviftion impreffed on the mind, thai' there is 
a God : and oftentimes they are ready to thirik thaf 
there is none. Now this will prevent the exercife of 
this enmity that otherwife would be felt ;I partic4ilarly» . 
it may be an occafioii of there not being thofe fenfible' 
exercifes of hatred, that otherwife there would be. 

It diay in fome meafare be illuftraled by this :> If you ' 
had a rooted malLc6 againft Another man,. a, principle 
that had been long eftabliflied there; if you fhoUld 
hear that he ^as dead, and fo Ihould conceive that he 
had no being, the fenfible workings of your malice 
would notbe feh, ajtvhen you realized it that he was > 

alivc^ 



Ser. Vn. Men naturally God's Enemies. . 237- - 

alive, or that there was fuch a perfon :-. : and that?> 
although there be the fame thing in the, foundation, 
which would appear, if y^u ihould afterwards hear the 
news^contradiQed, and perceive that your enemy was 
jftUl alive ; you would ieel the fam«-i>v^,orkings of hat- 
red that you did before. And wh^w you thought he 
was dead, you might feel the exer^sife of your enmity, . 
in being glad of it. And thusr.your not realizing it, 
that God has a being, may prevent thofe fenfible work- 
ings of hatred, that otherwife yqu would liave. If ' 
wicked men in this world,,were ieniible of the reality- « 
of God's heingi as. the .wicked ire in anotlier, they, 
would feel more of that, hatred, that men in another 
world do, ^ The exercife of corruption in. one way^ . 
onay, and ofi$n dpies ,prcvent it .working in ^ber ways* , 
As; cQvetoufneft may; prevent the exercife of pride.fo 
A^heifm ipay prevent malice ;! and yet it. may be no 
arguncientof there lieipgVany tfeejefsof a:]jrinciple of 
enmity "in the neart ; for it is the 'fan?e enmity ^yorkin^ 
in aiuDth^r way^- JThe faipe .enmity that in this world - 
works hy.Atheifai, will in another wprjd, where there 
will be.no r6aol^for A.tb.eiiixij work by malice and blaf- 
phemy.* The fame rooirtal enmity that, if ypu faw there 
was a. God, might irrake y.ou to wifh.him dead, and to 
idefire, if it .were poffible, to kill him, luay now difpojTe 
an^d incliiie ia- think tliere is none. Men are very of^en • 
Wt to th)nijthii}gs are foas theywould hav;e them to be. 
JThefayrie principle djfpofe^s you to think God. has no 
lif^; which, if'you kne^v he had, v^ould.difpofe ,you, if 
it were-poljjble, totakeitaway. 

3. Iryou think that there is a God, yet you do not 
^ealize'it, that he is fuch a God as he is. >. You do not 
realize it, that he is fo holy a God as he is : you do riot 
realize it, that, he has fuch an hatc^sd of iin as indeed he 
has. You do not realize it, that he is fo juft a God as he 
is„that will by no meani^ plearihe guilty. But that in the 
pfalms is applicable to you : Thefe things haft thou 
done, and i kept filtnce: thou thoughtejl that I was 
f^li.agetkcv/ucli a one. as iky/el/^ Pf3. 1, 2i» So that 

' ""^ '■' *if-.; 



2g8 Mtn naturally God's Enemief. Ser. Vlf. 

if you think there is a God, you do not think tbcfe i% 
foch a God as there is. And yoi#r Atheifm appears in 
this, as well as in tbinkingth^rc is -no God. For th^t 
God that you think there h,h tiotthat God that indeed 
is,but another, onei^of your own feigniilg, the fruit of your 
own vain, deliid^ imagination. Sb thatyour objeftion 
arifes from this; that you do not find fuch afendble hatred 
aginft that God which you havfc formed, to fuit your- 
felf ; a god that you like better than the true Ood. But 
this is no argument that you have-not bitter enmity a- 
gainft the true God ; fc^ it was yOur enmity again il tHe 
true God,,and your not liking him, that hasput.you up- 
on forming up another' in your imagination, that you 
like better.' It is your'enmityagainff'thore'attributes 
of God!s ho^ihefs and juftice, and the like, that has put 
you upon conceiting another, who is not fo holy as he 
is, and does not hate fin fo much, and wilf not be fa 
ilriBIy jufrin punifhing it; undwhofe wrath againft 
fin is not fo terrible/ 

But if you wa» fenfihie of the vanity of 'your owA 
conceits, and that God wasnot fuch an one as you have 
imagined ; but that he is," as he is^indeed, an infinitely 
holy, juft, fin hatfng, and fih" revenging God, who wiB 
not tolerate nor end n re the worfliip of idols, you would 
be much more liable* to fferf the fenfire 'exercifes of 
enmity again ft him, than you are now/ ■ AM this ex^ 
perrence confirms. ^ Fdr^e fee that: when men come 
to be under conviftions; and t6 be made fenfible that • 
God is not as 'they hav« heretoforeimagitjcd i' but that 
he is fuch a jealous, fin hating God, and whofe wrath 
againft fin is fb dreadful, they are much more apt to 
have fenfible- exercifes of "enmity "againft 'God thaiA 
before., 

4. Your having always been" taught th^t God is in*- 
finitely above you, and out of your reach, has prevent- 
ed your enmrty*8 being exercifed in thofe ways that 
otherwife it would have been. You have always . 
from your infancy been taught, that God is fo high; 
that you cannot hurt him^j that notion has grown up 

with ' 



Scr.VlL M^n nalurdtly God*s Enemies. 299 

vrith you. lAnd hence you be not fenfible, -that ycju 
hdve anydifpofition tohurt him ; becaufe it has been 
cpnceived fo impoflibje, that it bas hot come into your 
mmd. And hence younenmity has ndt been exercif- 
ed in revengelukhoughtSf ; becaufe revenge has never 
found an)^ room Jiere ; it has never found any handle 
to take^hold .of ; there has been no conception of anv 
fuch thing, and hence it has.lain itill. A ierpent will 
not bite, orfpit poifdnat that .which it fees.^t a great 
diflance ; which if it faw near,, would do it immedi- 
ately. OppoEtuoity.ihows »wbat men be often times, 
\«hethef frieads or enemiet. '^Opportunity to do, puts 
naen in mind ofxloing ; wakens up fuchvprinciples as 
lay doicment J>efore* ^Opportunity ftirs up defire to do, 
\«here there was before a difpolition, that without op- 
portunity wouldhaveJain £Lill. If a maa has had an 
; old grudge againft another, and has a fair opportunity 
, tQ^be revenged^ this^wll revive his malice, ^nd waken 
. up a defire oi revenge^ 

if a great znd fovereignprince inj ures a poor man, and 
tkough.whathe doesJs looked upon very cruel, that w^ill 
not ordinarilyiflir up that pailionate revenge,. as if he 
. fuitained no bigger an injury from one of hi s equals, be^ 
caufe he.is fo much above him^ and out of his reach. 
Many a man that has appeared calm and meek when he 
has had no 4)0 wer in bis hands, and has not. appeared, 
, either to him felf or others, to have any difpofition to 
. tbefeand thofe cruel afts; that yet afterwards,.when he 
came to.have opportunity by^unexpeaedjadvancement, . 
or otherwife,.hia8, appeared like a ravenous wolf, or de- 
vouring lion. ,So it was with HazaeL *' And Hazad 
•*. faid, why weepethmyJord? And beanfwered becaufe 
** I know the evil that thou wilt do unto the children of 
"Ifrael: their ftrong holds wilt thou fet on fire, and 
"their young men wilt thou flay with the fword, and 
" wilt dafh their children, and rip up their women with 
" child. And Hazael faid, but what, is tliy fervant a 
" dog, that lie:£hould do this great thing ! And Elifha 
*Uniweredy the Lord hathrHio wed me that thou ihalt be . 

** king 



y^J^o M€n naturally God^s Entmies. Sen VII. 

•♦ king over Syria," 2 Kings viii. 12, 13. H^zstel 
<^ wasthcoa ferVant ; he had no power in his hands to 
do as he pleafed ; and fo^ tbat^ cruel difpoifition that 
• was in him had lain hid, and he' did not himfelf imag-« 
ine that it was-there : but afterwards^ wheti he became 
king of Syriaj and was^abfolute.and had none to con- 
troul him ; then it4>roke out and appeared, send be did 
asthe prophet had foretold. He commiued thofe ve. 
^yzSt^ol cruelty, that he thought it was not in his 
heart to do. And it vras want ot opportunity that was 
the thing that made the difference* It was all in his 
heart before: he ^was fuch a dog then as to do this 
thing, but-only had .not -had opportunity. And there- 
fore when he feems furprifed that the prophet fhould 
fay fo of "him, all the reafon the prophet giv««i< ^•'The 
^ '* Lord hath fliowedme that thou ihalt be king over 

••Syria." 

And fome natural men are fuch dogsasto<l& things, 
if they had opportunity, which they do not imagine it^ 
\^ li in their hearts to do. You objeft againft^your hav- 

xng a mortal hatred againft God; that you n^ver felt 
any defire to kill him. But one reafon has been, that 
t it has. always been conceived fo impoflible by you, and 

1^ you have been fo fenfible how much defines would be 

% in vain, that it has kept down fuch a defire. But if the 

I life of God were within your reach, and you knew it, 

? ' it would not be fafe one hour. Who knows what 

1^ thoughts would prefently arile in your heart by fiich 

an opportunity, and what difpofition would be raifed' 
up in your heart ! Who would truft your heart,' thit 
there would not prefently be fuch thoughts as thefc, 
though they arc enough to make one tremble to men- 
tion them ? ** Now I have opportunity to fet myfclf at 
liberty — ^that I need not be kept in continual Iflavery 
by the ftri6l law of God. — ^Then I may take nay liberty 
to walk in that way I like beA, and need not be con- 
tinually in fuch flaviih fearof God*s difpleafure. And 
God has not done well by me in many inilanCes. He 
has done moft unjuftly be mf ^ i:^ holding me bound to 

<*eftru£lion 



Ser. VII. M^^n natitralty God's Enemies. 241 

deftruSion for unbelief, and other things which I cari- 

. 4iot help — -"He has ihown mercy to others, and refufed 
it to me, I have now an opportunity tx> deliver myfelf, 
and there can be no danger of my being hurt for it : 

•^God will not be alive to revenge it. ^And then there 

. will be no God forus to.be terrified about, ^nd fo keep 
us in flavery,*' 

Who would truft yourheait, that fuchthoughts would 
not arifc ? And others much more horrid ! Too dreadful 

" to be mentioned ! And therefore I forbear. Thofe na- 
tural men »are foolifiilyinfenfibleof v/hat is.jn their own 
hearts, who think there would be no danger of any fuch 
workings of heart, if they knew^hey had opportunity. 
5. You little confiderhowmuch your having nomore 
of the fenfibleexercifes of hatred to God, is owing to a 

' being reflrained by fear. You have al way s ;been taught 
what a dreadful thing it is to hate God, And you have 
been taught^yhata dreadful being God is, and how ter- 
rible Gdd*s difpleafure is ; that God fees the heart and 

- knows all the thoughts ; and that you are in his hands^ 
and he can make you as miferable as hepleafes, and as 

' foonas he pleafes. And thefe things have reilrained you ; 

^ and the fear that has rifen from thefe things, has kept 
you from appearing what you are^ it has kept down your 

^ enmity, and made that ferpent afraid to ihow its head, as 

V otherwi fe it would do. If a man were wholly under the 

. power of an-eneray, though he were never fo much of 
an enemy to him, he would be afraid to exercife hist 
hatred in outward afis, unlefsit were with great difguife. 
And if it be fuppofed, that fuch an enemy, irt whofe 
power he was, could fee his heart, and know all his 
thoughts, and apprehended that he wop Id ptit him to a 

'terrible death, il he faw.the workings of malice there, 
how greatly would this reftrain !' He would be afraid 
fo much as to believe himfelf, that he hated his enemy ; 

■ but there woiild he all manner of fmothering, clifguife, 
and hypocrify, and feigning even of thoughts and ^f- 
f eft ions. 

Thus your enmity has been kept under reftraint ; 
X and 



242 Men naturally God's Enemies. Ser. VII. 

and thus it has been from your infancy. You have 
grownupin.it, fothat it has become an ^habitual re- 
Uraiht. You dare not fo much as thinJc you hate God. 
If you do exercife hatred, you have a difguife for it, 
wliereby you endeavour even to hide it fromyour own 
confcience ; and fb have all along deceived yourfeif. 
And your deceit is very old and habitual : and henae 
you are fo difficultly convinced. But this has been 
only reftraint : It has been no mortification. But 
there has becn-an enmity affainfl; God in its full ilrength. 
It has been only reflrained, like an enemy that durft 
not rife up and fliow himfelL 



5ERMON yill. 

Romans v. 10. 

,:Fer if when we were enemies^ we were rtcancUedd^ 
God by the death of his Son. 

DOC T R I N E. 

Natural Men are God's Enemies. 

HAVING ihown,-^in what refpefls they are ene- 
mies, — ^to how great a degree they are enemies 
— and why they are fp, I proceed to anfwer fome ob- 
jeflions. 

The objeftion now under cohfideration is, that which 
many natural men make from their not being fenfibk 
that they are God's enemies, .whence they conclude, 
they have no enmity againft God.* 

This objeftion has beenanfwerod in five particu- 
lars, I now proceed to 

Anf 6. Onereafon why you have not felt more 
fenfible hatred to God may be, becaufe you have not 
had much trial of what is in your heart. It may be 

God 

♦ Sec the objeaiw ftatc4 at large, pan? 235. 



Ser. VIII. MeA naturally God's Enemies. . ^43^ 

God tos Kithertd, ii^ a* great meafure, . let you alone. 
The enmity that is in men's hearts againit God, is like 
a-ferpent, which, if it be let alone, lies ftill ; but if any 
bod> diflurbs it, will foon hifs, and be enraged, and 
fhow its Terpentine fpiteful nature. 

Notwithitanding the good opinion you have of 
yourfelf, yet a little trial would fhow you to be a vi- 
per, and your heart would be fet aW on rage again ft. 
God. One thing that reft rains you now is your hope. 
You hope to receive many things froiti God. Your 
own intereft is concerned ; you -hope to make great 
gains of God,^ So that both hope and fear operate to. 
gether^ to reftrain your enmity from ftich fenfible ex- 
crcifes as other wife would be. But if onee hope were 
gone, you would foon " (how what you were : you 
would foon feel your enmity againft God in a rage. 

7. If you pretend that you do not feel enmity againft 
God, and yet aft -as an enemy, you may certainly cou- 
chide, that it is not becaufe you are no enemy^ but 
becaufe you do^ not know your own heart. Aftions 
are the beft^nterpreters of the difppfition : they fliow^ 
better than any thing el fe, what the heart is. It mult 
be becaufe you do not obferve your own behaviour, 
that you queftion whether you are an enemy to God. 
What other account can you give of your own car« 
riage, but only your being God's enemy ? What other 
account can be given of your fo oppofing God in your 
ways ; walking fo exceeding contrary to him, contra- 
ry* to his counfels, contrary to his commands, and con- 
trary to his glory ? What other account can be given 
of your cafting fo much contempt upon God ; your 
fetting him fo low ; your afting fo much againft his 
authority, and againft his kingdom and intereft in the 
world ? What other account can be given of your fo fet- 
ting your will in oppofition to God's will, and that fo 
obftinately, for fo long a time, againft fo many warn- 
ings as you have had ? What other account can be 
given of your joining fo much with Satan, in the op- 
pofition he i3 making to the kingdom of God in the 

world ? 



^44 ^^^ naturally God's Ehemfts. Ser. VIII/ 

world ? And that you will join with him againfl God, 
though it be fo much aga^inft your own intereft, and 
though you expofe yourfclf by iL to everlafting mif- 
cf y ? 

Such like behaviour in one n\an- towards another, - 
would be looked on-as fufficient evidence of a man's 
being an enemy to another. If he Oiould be feen to 
behave thus from time to time, and that it was his con- 
ilant manner, none would want any better evidence, 
that he was an enemy to his neighbour. If you your- 
felf had a fervant that carried it towards you, as you do 
towards God, you would not think there was need of 
any greater evidence of his being your enemy. If 
your fervant ihould manifeftfo much contempt of you ; 
ihould difregard your commands as much as you do 
the commands oi God ; add ihould gO fo direftly con- 
trary ; fhould info many ways aft the very feverfe of 
your commands i arid fhould feem to fet- hirafelf in - 
ways, that Were cohtfary*^ to your will fo obftinately and 
incotrigibly , without arty alitiendm«nt from your repeat* 
cd calls 2ind warnings, and threateftings ; and fhould ' 
a£i fo crofs to you day and night, as you do to God ; 
wheti you fought one thing,, he would feek the contra- 
ry ; when you did any vwrfc, he iirouid, as much as in 
him lay, undo and deflroy your work ; and fhould l 
continually drive at fuch erids, as tended to overthrow 
the ends you aimed at : when you fought to bring; to ^ 
pafs any defign, he would endeavour to overthrow 
your defign ; and flioUld fet himfelf as much againlfc ; 
your intereft, as you do yourfelf againfl feed's honour. 
Arid you Ihould moreover fee him, from tityie to time, 
with others that were your declared mortal enemies ; 
and making them his couDfellors, fo much as you do 
the devils, God's declared mortal enemies : and hear- 
kening to their counfels, as much as you do to Satan's 
temptations : fhould you not think you had fufficient 
evidence that he was your enemy indeed ? 

Therefore, confider ferioully your oVn ways, and ' 
weigh your own behaviour* Hozo canft thou fay^ / 

am 



Ser. VIIL Men naturally God's Enemies. 245 

am not polluted f-^fee thy way in the valley^ know 
what thou ha/l done^ Jer. ii. 23. 

Obj. II. Natural men may be ready to objeft, the ' 
j refpe6l they (how fo God, from time to time. This 
I makes many to think that they are far from being fuch 
enemies to God. They carry it refpefilfuUy towards 
God ; . they pray to him in fecret, and do it in as hum- 
' ble a manner as they are able. They attend on pub- 
lic worfhip, and take a great deal of pains to do it in a 
decent manner. It feems to them that they ftow God 
a great deal of refpecl ; they ufe many very refpetU 
iul terms in their prayer; they give him ail the hoii- 
onr they can ; they are refpefclful in their manner of 
fpeaking, and -in their voice, and their gellures, and * 
the like. 

But to tliis, I ' 

AnfwcTy TKat all this is done in- mere hypocrify. - 
All this feeming refpedl is feigned, there is no linceri-' 
fy in it ; thepe is extefrnal rcfpeQ, but no refpe6l in 
the heart ; .thcFe is a ftiow; and nothing elfe. You only 
cover your enmity with a painted vail. You put on 
the difguife of a friend, but in your heart you are a 
mortal enemy for ail that. -There rs external honour, 
bi*t inward'COHtempt ; there is a Ihow of friendfhip and 
regard, butinwat*d hatred. You do but deceive your- 
felf with yourfhow of refpeft, and endeavour to de-' 
ceive God ; not confidering that God looks not oh ' 
the outward- appearance, but that • he looks on the 
heart; - 

Here confider particularly, \ 

1. Th^t much of that feeming refpeflrVhich natural 
— *men fhow to God, is owitig to their education. They 
have been taught from their infancy that they ought to 
Ihow great refp^61: to God. They have been taught 
to ufe refpefttul language, when fjpeaking^bout God, 
and to behave with folemnity„'When attending on thefe 
exercifes of religion;- wherein they have to do with * 
God. They, from their childhood, have feen that this * 
i» the manner of others, whoea they pray,t-o God, tp ^ 
X 2 ufe ' 



246 Men naturally God's Enemies. Ser. V1II» 

ufe reverential exprefTions, and a reverential behav- 
iour before him. And their fliaw of refpeft, which 
they make to God, is oving, in a great measure, to 
this. 

Thofe who are brought up in places where they 
have commonly, from their infancy, heard men take 
the name oi God in vain, and fwear, and curfe, and- 
blafpheme ; tliey learn to do the fame, and it becomes, 
habitual to them fo to do. And it is the fame way,, 
and no other,- that you have learned to behave refpefcl* 
fully toward* God ; not that you have any more refpeft 
to God than they ; but they have been brought up one 
way, and you another. In fome parts of the world,. 
men are brought up in tha worfliip of idols of filver,. 
and gold, and wood, and flone, made in the {faape o£ 
men and beafts. They fay of them ^ Let the men that 
Jacrijice^ kifs the calf^ HoL xiii. ft. In fome parts 
of the world, they are brought up to worfliip ferpentsv 
and are taught from their infancy to carry it with great 
refpeft to them. And in fome places they are brought 
up in worfliipping the devil, who appears to them in a 
bodily fliape ; and to behave with a fl>ow of great rev* 
erence and honour towards him. ■ And what refpeft 
you Qiow to God has no better foundation ; it comes 
the fame way, and is worth no more. 

2. That Ihow of refpeft which you make is forced^ 
You come to God, ana make a great ihow of refpeft t© 
him, and ufe very refpeftful terms, with a refpeftfuU 
reverential tone and manner of fpeaking; and your 
countenance is grave and folemn ; s^nd you put on an 
humble afpefl : and you kneel, and ufe humble, re- 
fpefelful poflures, out of fear. You are afraid, that God 
will execute his wrath upon you ; and fo you feign a 
great deal of refpeft, that he may not be angry with 
you. Through ^great^MeJs of thy power (hau thine 
enemies fnbmit themfelve^ unto thee^ P^ial. Ixvi. 3. 
In the original it is, Jkall thine enemies He to thee* 
It is rendered therefore in the margin^ Jkall yield 
Jeign^d obcdicnct unt^-i&ce. All tiwit you do in rQ- 

ligioa 



Ser. VIII. Men naiurally Gad's Erumies* 2^j- 

ligion is foroodand feigned*. Through the greatnefti 
ot God'a power, you yield feigned obedieace. You 
are in God's power, and he is able to deikoy you ; and • 
fo you. feign a great deal of refpeft to liimv that he* 
might not deftroy you. As one might do4o wards an- 
enemy that had taken him captive, though he at the- 
fame time would gladly make, his efcape, if> he couldy 
by taking away the liie of him. who had taken him 
captive*. 

3. It is not real refpetl that moves you to behave* 
fo towards God ; you do it becaufe you hope you flialL. 
g<l by it.. It is refpe£l»to yourfelf , and not* refpefl to 
God, that moves you... You hope to move God to be* 
ftow the rewards of his childrea by it. You are like 
the Jews whp followed Chriit, and called him Rabbi^ 
and would make him a king. Not that .they honoured 
him fo much in their hearts, as to think him worthy of 
the honour of asking ; or that they had the refpeit o£ 
fincere fubjcfls, but they did.it for the fake of the 
loaves. . Jefus perceived that they would camt and 
make him a kin^. And when they had found him on 
the Jide of the jea^ they /aid unto him. Rabbi, how 
camejl thou hither ? Jefus anfweredandfaidunta 
them, Vtrily^vtrily^ L fay unto you^ Yeftekme^ 
not becaufe ^ouf aw the miracles, but becaufe yc 
did eat oj tie loaves^ and were filledy J«hn vj. 1^ 

Tbefe. things d6 not. argue I>u^>that you ar&impla^ 
cable enemies to God^notwithflanding. If you exam- 
ine your prayers and other duties^ your own confcien>. 
ces will tell you that the feeming refpecl which you 
have (hown to God in them, has been only in hypocrify. 
That of ten. times you have fet forth in .your prayers, 
that God was a great God, and glorious God, an infi- 
nitely holy God, as if you greatly honoured him on the 
account of thefe attributes j. and you, at the fame time, 
had no fenfe in your heart of. the greatnefs and glori- 
oufnefs of God, or of any excellency in his holinefs. 
And fo your owa confciences will tell you, that .you 

have 



248 Men naturally God*s Enemies. Sen VIII, 

have pl'ten .pretended to be thankful ; you have told 
God, that you thanked him that you was alive, and 
thanked him for thefe and thofe mercies, when yotr ' 
have not found the leaft jot of thankfulnefs in your 
heart. And fo you have told God of your own un- 
worthinefs, and fet fotth what a vile creature you wad^^ . 
when you have had no humble fenfe of your -own - 
unworthinefs. 

And if thefe fore mentioned reflrlints were throwiv-* 
off, you would foon throw ^ff all your fhow of -ref- 
pe£l. Take away fear, and take ^*aw ay a regard to * 
your own intereft,. and there would foon be an end to 
all thofe appearances^of love^ honor *nd reverence,, 
which now you make. Att thefe things are nojt at alf - 
inconfiltent with the. moll implacable enmity. 

The devil hirafelf made a (how of refpeft to Chrift, 
when he was afraid that he .was going to torment him ; 
and when he hoped to perfuade Ghrift to fpare him 
longer. •* When he faw Jefus, he cried out j and fell 
•' down before him, and with a loud voice faid. What 
** have I td do with thee, Jefus, thou Son of God 
^' moft high ? I befeecii thee toianeot me^not,*' Luke ■ 
viii. 28. 

Olfj. III. Some may perhaps obje£l againft this doc- - 
trine of their being God's enemies, the religious af* 
feftions they hav^e fometimes experienced. They may - 
be ready to fay. That when they have come before 
Godinprayerf they -have; not only ufed refpe6lful • 
terras and geftures, but they have prayed with affec- 
tion ; their prayershave been attended with ; tears, • 
which they are ready ta think fcowed Something in the 
heart. - . 

An/. TKefeafFeaianyhave-rifen irora other caufes, -. 
and not from any true refpe6t to God. ^ 

As particularly, s 

1. They have rifeh from felf-Iove, and not love to 
God. If you have wept before God, from the con- 
fideration of your own pitiful cafe, that has been be- 
caufe you loved yourfelf, and-notbe<:aufeyouhad any, 

refpeft 



Str. VIIL Men naturally God's Enemies. 249^ 

refpeft to God. And if your tears have been fr6ra 
foi;row for your fins-, you have mourned for your fins, 
becaufe you have finned againfl yourfclf, and not be- 
caufe you have finned againfl God. When you fajled- 
and mourned^ did ye at all fajl unto me ^ even un- 
to. Me ? Zech^ vii. 5*.; . 

2. Pride and a good* thought of thdnfelves, very ' 
commonly has a great hand in the afFe3ionsof ^ natural 
men. They have^ a good opinion of what they are do- 
ing when they are praying ; andnhe refJeftion on that ►' 
afieasthem; they -are affeaed with their owa good- 
nefs. Maa*» Ceif-righteoufnefs often occafio'ns tears. 
An high opinion of themfelv^s before God, and an 
imagination of their being perfons of great account with 
bim, has afFe6led them in their ti*anfa£lions with God. 

There is commonly abundance of pride in the midfi 
of tears, and pride is, in a great mcafure, the fource of' 
them. . Arid then they are fo far from being an argu- 
ment that you be not an enemy to God, that on 4he 
contrary ,<. they arc an argument, that yon be.> Inyowx 
very tears, you are in a vain conceit o£ yourfelf, ex* 
altingyourfelf againfl God* 

3. .The afFe£lions of natural^nea do often arife froirr^ 
wrong conceits that they have of God. They con- 
ceive of- Gbd after the manner they da of .men, as 
though he were a being liable to be wrought upon in 
ht« affeaions. . They conceive of him as one whofe 
h^art could be drawn, w^hofe aflFeftions^ can be over- 
come by .>vhat he fees in them. They conceive of him 
as • bang taken with them and their perform- 
ances ; and this^Avorks on their aflTeftions ; and 

-thus one tear draws another, and their affeSions in- 
(jHceafe by refleQion. And often times they conceive 
6i God as one that loves them and is a friend to them • 
and fuch a miflake may work much oh their affefiionsi . 
But fuch affeflions that arife towards God, aa they 
conceit him to be, is no argument that they have not 
the fame implacable hatred towards God, confidered 
as. be really 1$^ Th«:e is Ho concluding that men 'are . 

not - 



aja Men naturally God*s Enemies. Sen. VIII. 

not enemies, becaufe they are affefted and flied tears* 
in their prayers, and the like. Saul was very much^ 
affe6lcd when D^vid expoftalated with him about pur- 
filing after him, and feeking to killhira. David's. 

words wrought exceedingly^ upon SauFs afFeftions. 

And it came to pafs when David had made an end^^ 
^f /Peaking tkefe words unto Saul, that Saul faid^ 
is this thy voice, my f on David f - and Saul lifted^ 
up his voice and wept, i Sam. xxiv. 16, and chap.^ 
XX vi. 1. &c. He was fo affefted that he wept aloud,, 
and called David his fon, though- he- was.juft before, 
feeking his life. But this affcdUon of Saut's was no < 
argument that- he did not ft ill continue in his enmity a- 
gainft David. He was David*s jnortal enemy before, , 
and fought his life, and fo he did afterwards. It was - 
but a pang ; his enmity was mot mortified or done a- 
way. The next news we hear of Saul 19, thathe wa&* 
purfuing David, and feekin/ar his- life again. 
TheAPPLl GAT ION. 
This (hall be of inftruftion, in feveral inferences. 
Inf. I . If it-be fo th at natu ral men are God's enemies, . 
then hence we may learn, how much we are iiKiebteAc 
to God for his reftraining grace. If all natural men are 
God's enemies, what would they not do if they were not> 
reftrained ! For what has one that is an enemy within ^ 
himfelfj or in his difpofition to reftrain him from afting • 
againft himthat he is aa enemy to? Hatred will not re- 
fh-ain a man from afting any thing whatfoever againft > 
him that is hated. Nothing is too bad for hatred, if it be 
mere hatred, and no love; nothings is . too bad for that ; 
to do towards the objeftof ie. Hatred ffiowsno kindnefs • 
either in doing or forbearing. Only hatred will never 
make a man forbear to a6lany thing .whatfoever againft 
God ; for the very nature of hatred is to feek evil. But . 
wicked men, as has' been fliowfi, are mere enemies to 
God. They have hatred; VMthout any Idve at all. And ' 
hence natural men have nothing within them, in their 
own nature, to reftrain them from any thing that is bad, , 
be it never fo bad ; and therefore their reftraint muft not . 

be 



JBer. VIII. Men naturally Gad's Enemies. 251 

be owing to nature, but to reftraining grace. And there- 
fore whatever wickednefs we have been keptJrom, ii 
is not becaufe we have not been bad enough to commit 
4t ; i>ut it i^Qoi has retrained ub, and kept us back 
from fin. Tberecan b<e-no worfe principle than a prin- 
ciple of hatred to God. iXhe deviU in hell do not do 
«ny thing froiHwany worfe principle than thi$. And there 
caA'be Bo.{>finciple that will go further in .wicked ncfs 
than this, it it be neither mortified nor refirained. B ut 
4t is not mortified injiatural men ; and therefore aJl that 
4ceep8 thCTiirotHKany. degree of wickednefs is refirained. 
-If vft have feen others do things thatwe never did ; and 
af they have done worfe than we, this is owing to re- 
Jlraining grace. 'If we have not done as bad as.Pha. 
Taoh, kf is owing to JDivine reftraints. I f we have not 
'done afrbdd as Judas, or as the Scribes and Pharifees, or 
. as bad a» Herod^ or Simon Magus, it is becaufe God 
*has refirained our corruption . I fwe have ever heard or 
^ead of any that have done .worfe than we ; if we have 
> not gone the length in finning that the moft wicked pi« 
•rates orxamal perfecutors have gone, this is owing to 
reftraining grace. -For.we are all naturally the enemies 
M^i God as much as they. 4,i we have not committed 
the unpardonable fin, it is owing to retraining grace. 
There is no worfe principle inisxercife in that fin, than 
*enmity agakift God. There is the entire fountain, and 
.all the foundation of the fin iigainft the Holy Ghoft, in 
•that enmity.^gainft God that <w« ail have in u% and 
•naturally reigns in us. 

It is not we ourfelv^ft tfiat reftrain ourfelves from 

the commiffion of the greateft imaginable wickednefs ; 

'for enmity againftGod reigns in us and over us ; we 

^re under the power and dominion of it, and are fold 

•ttnder it. We do not reftrain that which reigns over 

us. A flave, as long as he continues a mere flave* 

cannot controul his mafter. *' He that committeth fin.^ 

' " is the fervant of fin,** Job viii. 3.4. So that the re- 

.firaint of this our cruel tyrant is owing to God and not • 

Vto us. What docs a poor impotent fubjea do to re- 

ftrdiii 



^5^ 'M^n naturally God^s Enemies* Ser. Vni, 

ftrain the abfolute lord that has him wholly under his 
power ? 

How much will it appear that the world is indebted 
^o the rcftraining grace of God, if we confider that the 
world is full of enemies to God. The world is full of 
inhabitants ; andalmoft all are God's enemies, hisim- 
placable and mortal enemies. What therefore would 
they not do ; what work, would they oot make if God 
did not reftrain them ? 

God's work in the reftraint that he exercifes^over a 
-wicked world, is a glorious work. ' God's holding the 
teins-upon the corruptions of a wicked world, and fet- 
ting bounds to their wickednefs, is.^ more glorioss 
work than his ruling the raging of the fea,,.and fetttng 
bounds to its proud .waves, and ^ymg^ hitherto Jkait 
thou come, and no further. \xt hell God lets the 
wickednefs of. wicked fpirits have the reins to rage 
without reftraint ; and it would be in a great meafure 
upon earth as it is in helL,. did not God reftrain the 
wickednefs of the world. 

But in order to the better unde^ftanding how it is 
•owing to the rcftraining grace of God, that we arc kej^ 
and withheld from the higheft aSs of fin, I .would here 
obferve feveial things. 

1. Whenever men are withheld from finning by the 
common influence of God's Spirit, they are withheld 
by reftraining grace. If finners are awakened finner^, 
and are made fenfible of the great guilt that fin: brings, 
and that it €xpofes to a dreadful puniffament ; they, 
under fuch circumftances, dare not allow them Selves in 
wilful fin: God reft rains them by the con viftions <rf 
his Spirit ; and therein their beii]g kept from fin is 
owing to reftraining grace. And -finners that live un- 
der the gofpel, that are not awalcened finners, but in a 
great meafure fecure yet commonly have.fome.'degrees 
of the influence of God^s Spirit, with bis ordinances 
influencing natural corifcience. And though- tliey be 
not fufficient thoroughly to roufe them out of fecurit^r, 
or make them reform, ydt they keq^them dxom .goii^ 

fuch 



"Ser. Vni. AUn naturally <iod's Enemies* 853 

fuch lengths in fin, as otherwife they might do. And 
when it is thus, iihi? is reftraining grace. They are very 
'ftupid and fottifh, vet they would be a great deal more 
fo, if God ftould Ji^t them wholly alone^ 

2. All the reflraints that men are under from the word 
and ordinances, is from reftraining grace. The word 

- and ordinances of God might have fome degree of influ- 
ence on men '^natural principles of felf -love, to reflrain 

• them from fin, without any degree of the influence ef 
God*s Spirit ; but this would be the reftraining grace 
of God ; for God's goodnefs and mercy to a fmful 

'world, "appears in his giving his word to be a reflraint 
on thewickednefijof the world. When men are re- 

•ftraihed by fear of thofe puniftmcnts that the word of 
Ood threatens ; or by the warnings of the word, or by 
the offers and promifes of it ; when the word of Gog 
works upon hope, or upon fear, or natural confcience, 

"to reftrain men from fin, this is the reftraining griceof 

'Ood, When we are reftrained thus, it is owing to the 
mercy of God tha^ we are reftrained. Jt is an fnftance 
of God's mercy, that he has revealed hell to reftrain 
men's wickednefs ; and that he has revealed a way of 
falvation and a poflibility of eternal life. This is a 
thing that has great influence on men to reftrain them 
from fin ; arid this is the reftraining grace of God. 

3. When men arc reftrained from fin by th<^ light of 
nature, this alfo is reftraining grace. If men are def- 
titute of the light of God's word, yet the light of natu- 
ral donfcience teaches, that fin brings guilt, and expofes 
to punifliment. The light of nature teaches, that there 
is a God who governs the world, and will reward the 
good and puniin the evil. When men are reftrained 
by this, they are to attribute their reftraints to the re- 
ftraining grace of God ; for it is God who is the au- 
tlior of the light of nature, as well as the light of reve- 
lation. He in mercy to mankind, makes known many 
things by natural light to work upon men's fear and 
felf-rove to reftrain their corruptions. 

4.. "l^Tien God reftrains men's corruptions by his 
* Y providence * 



-^54 '^^^ naturally Gx>d'sr Enemies. €errVlH. 

providence, this Is reftraining grace. And that wheth- 
er it be his general providence, or his providence in 
ordering the ftate ot mankind ; or hi§ particular prov- 
idence, or providential difpofals^tpwajds; them in par- 
ticular. 

(,i.) Cod dpth. greatly retrain the corruption pf t\^ 
world by ordering the ftate of mankind. Jie has (et 
mankind here in a mortal Jlate, and that is a gr^at r^- 
ftraint on tlieir corruption. .. H^ hath fet mankind ina 
ftate of probation, for .eternity, and that is a great ne- 
ilraint tp corruption. ;^God hath (b .ordered the ftate pf 
mankind, that ordinarily many, kinds of.fin and wick- 
ednefs ,are difgraceful., and what tend to the hurt ota 
man's ch^rafler and(eputatipn,amoi\gft bis fcJlpw men ; 
.and that is a great reftraint. JAe h?uh fodifpofed the 
- worlcl* tliat many kinds of wickednefs are ^n^any Mi;ays 
'very contrary tq men's temporal intereft ; ,and that i%-a 
great reilraint, . .God has fo difpo^fed the.ftate of man- 
kind, that they are led to prohibit .xnany kinds of wick- 
ednefs by human laws ;,; and that ^s ^ ^reat reilraint. 
God. bath fet up a chuxch in the.wQrld, ^njide uppf 
thofe ^yho, if they arc anfwerable Xo their prpfefliOB, 
have the fear and love ol ,God in their hearts ; and they, 
,.by holding forth light and the^Yord of God,.and keep* • 
ing uj^the ordinances of God in the world, and W 
warning .orfiers, are a great reftraint to^the wiqkedneU 
of the wprld. 

But in all thefe things 'the refjtraining grace of Gad 

. appegrs. It is God's mercy to mankind, that he has jfo 

. ordered their ftate, that they fliould have fo mai^y 

things, by fear and a regard to their own intereft, to re- 

; ftrain their, corruptions. It is fjo^\ mercy to' th« 

world that the ftate of mankind here does fo differ in 

that refpeft from the ftate of the damned in hell ; where 

men will have none of thefe things to reftrain them. : 

they will not be in fuch circumftances that will fo 

influence their hope and fear to i;eftrain them from fin. 

The wifdom ot God, as well as the. attiibutes pf 

God's grace, greatly apjjears in thus difpofing things 

tor the reftraining the. wickednefs of men. 



Ser. VIII/ Men naturally God*s Enemies. 255 

(2.) Gad doth greatly, reftrain the corruptions of, 
nifen by hU particular providence, or providence tow- 
ards particular' perfons, by 'placing rn^n in^fuch cir- 
curartances as to lay theta under reftraints. And to 
tliis it is oftert owing that fome natural men never go 
fuch lengths in finning, or are never guilty of'^fdch at. 
trocious witrkednefs a« fome others; -that providence 
has placed tbtem iw different c ire urn (lances. If it were 
n6t for this, many thoufands of natural men, who now 
live, fober and orderly lives, would do as Pharaoh did. 
The rearort..why they do tiot is, that providence has 
phced thentin different circumllanc^s. If they were 
ill the fame circumftancts as Pfiaraoh was in,' they 
would do as he*di3: And fo, -if in the fame circciittJ 

fhinces as Manaffah as JiidaS" — ^^as Nero Bat 

providence reflrains their corruptions, by putting them 
in fuch-circumftances as not to open fuch a 'door or 
outlet for their corruption as he did to them. So fome 
d6 not da fuch horrid things as others ; they do not 
live fuch horribfy^vicious Kves as fome others, becaufe 
providence has reftrained them by ordering that they 
flrould h^ive a better education than" ofhers. Provi- 
dence has ordered that they fhould'bethe children of 
pfous parents, it m&y be, or ib6uld live where th^y 
fbould enjoy many means of grace ; and fo providence 
his laid them under reftraints: Now this is reftraining 
grace. The attribute of God's grace is exercifed in 
thus reftrain itig perfons in providence. 

And bftfentimes God reflrains men's corruptions hy 
particular events of providence. By pwticular afflic- 
tions they are brought under, or by particular occur- 
rences, whereby God does, as it were, block up men's 
way in their courfe of fin, or in fome wickednefs that 
they had devlfed; and that otherwife they would perpe- 
trate. Or fomething "happens nnexpeOied to hold mea 
b^ck from that wlairch they were about to commit. 
When men are reftrained thus, it is God that reftrains 
them. Thus God reftrained David by his providence 
from (bedding ^^lood ai^ he- intended to do.. «* Now 
^^. , . "therefore,* 



qSS- M^n^ naiuralty God*s Knemi€$*. Ser. VIIL 

•* therefore, my lofd, as the I^ordliveth^andas thy foul 
'' liveth, feeing the Lord hath withholdea thee from 
^' coming to Ihed bloodi and from avenging thyfelf 
•*,with thine own han d - " i/Sam. xxv. 20. God 
withheld it from him no ptherwife than by ordering itv 
fo in his providence, that Abigail ibouM come, and by 
her wifdom (hould eool- and pacify him, and perfuade_ 
him to aker his purpofe. See verfe 32, 33, 34. 

• 5. Godly perfons are greatly indebted to reftraining 
^race, in keeping them from dreadful a£ls of , fin. So 
it w^s in that inftance of David, that has been jull 
mentioned. Godly perfons, when God has left, and 
has not reftrained them, have fallen into dreadful a3s 
of fin. So did David in the cafe of Uriah — Lot — 
Peter—And when other godly perfons are kept from 
falling into fuch (ins, or much worfe fins than thefe, it 
is owin^rto the reftraining grace of God,. Merely hav- 
ing a pnnciple of grace in their hearts, or merely their, 
being godly perfons, without God's^ prefence to reftr^io: 
them^ will not keqp them from.great a£ls of iin. That - 
the godly do not fall into the rooft horrid fins that can- 
be conceived of, is owing not fo much to any incon- 
fiftence between their felling into fuch fins, and 
the having a principle of grace in the heart, as it is 
owin^ to the covenant-mercy of God, whereby he has 
promifed never (o feave nor foriake his people ; and 
that he will not fuffer them to be tempted above what 
they are able '^ hl^ with the temptation will make a. 
way foi^them to efcape. If faving grace reftrains men 
from great afts of fin, this is owing to God, who gives, 
fuch exercifes of grace at that time when the tempta- 
tion comes, that they are reftrained. 

Let not the godly therefore be infenfible of their in- 
, debtednefs to the reftraining grace of God. Though 
the ^odly cannot be faid i*> be enemies to God, becaufe 
a principle of enmity does reign ; yet they have the 
very fame principle and feed of enmity in them, though 
it be mortified. Though it be not in reigmng.power, 
yet it ha3 great ftrength j and is too* ikong for them,^ 



Ser. VlII. Men naturally Ged'i Enemies, S57 

without God's almighty power to help them againft it. 
Though they be"not enemies -to God, becaufe they have 
another principle befides a principle of enmity, viz. 
a principle of love, yet their old man, the body of fia 
and death that yet remains in tliem, is a mortal enemy 
t& God. Corruption in^the 'godly is not a whit better^ 
than it is in the wickecT. - The cormption in them is of 
as bad a nature every whit as that which is in a mortal 
enemy to God : it aimS' at'thfc life of God where twcv 
it is. A.nd though it be not in reigning power, yet it 

. would dreadfully rage were it not ior God's r^ftraining ' 
gr^ce. 

God gives hii reftrainiiig grelce to both natural men 
and godly men; but orrly there is 'this difference. 
Gbd gives his refiraining grace to his cltiidren in the 
way of covenant-mercy : it is part of the mercy ^ 
promifedto^hem^n his- covenant. * God is faithful, 
and will not leave them to fin in like manner -as wick-^ 
edmen do, otherwife they would doevery whit as bad. 
Let hoc therefore the godly attribute it to themfel ves, 
or merely to their own goodnefs, that they are not 

' guilty of fuch horrid crimes as they hear of in others : 
let? them confider- it is not-owing to them, but to God*ft 
jrcfti-aints; ^ 

Thus all, borh godly and ungodly, may learn from* 
this do6lrine, their great indebt^dn^fs to the reftmn*^ > 
ing gra^e of Godr. - • 



Y%^ SERT' 



SERMON IX. 

Romans v, lo. 

Far if when zve were enemies^ we were reconciled t0 ' 
God' by the death, of hu Son. 

DOCTRINE. 

Natural Men are God's Enemies,- 

IN fpeakinglo this doftrine, it has beca fhown, in- 
what refpc6ls they are God's enemies, — to what' 
degree they are enemies, — and why they are fo. And' 

fome objections have been anfwered. And we have , 

proceeded to the improvement of the dofirine in one 
inference. 

I now proceed to 

hf II. Henc€ we may learn the reafon why natu- 
ral men will not come to Chrifl : for they do not come-^ 
becaufe they will not come. Ye will not come to me,, 
that ye might have lift^ John v. 40^. When we fay 
that natural men are not willingto come to Ghrift, it 
is not meant, that they are not willing to be delivered' 
from hell ; for without dgubt^ no natural man is wil- 
ling to go to hell. Nor is it meant, that they are not- 
willing that Chridfhould keep them from going to hell. 
Without doubt, natural mernhat are under awakenings 
do often greatly defire this. But if they do define it, . 
this does not argue that they are willing to come to 
Ghrift ; for notwithilanding their defire to be deliver- 
ed from hellj yet their hearts.do not qlofe with Ghriil^ 
but are averfe to him. They fee nothing in Chrift 
wherefore they ihould defire him ; no beauty nor 
comelinefs to draw or -incline their hearts to biro. And 
they arc not willing to take Chrift as he is ; they 
would fain divide Chrift. There are fome things in 
kim that they like, and others that they greatly diflike ; 

bufe 



i 



'Ser. IX. M^n n^ivrally God^s Enemies. 259 / 

biit confider him as he- is, and* as he is offered to them 
in the gofpel, and they will not hay e him. They are 
-not wjflinff to accept of Chrift as he is offered ; lor in 
doing fo;th.ey.muft of n^ceffity psot with all their fins ;. 
they n^uilffell th^e. world, and part with thieir own righ- 

^ teQu/i»)rs« :But they iur« not wilting to do that ; they 

had rather, for th^ prefent, run- the* venture pf going to 
hell than do.that. 
. When men are triily willing to copae to Chrift, they 

* are Jreely willing. It is not what they are forced and 

driven to by threat enings ;, b\*l tliey are willing to 
come, and chopfe to come without being driven, ftut * 
natural men have no fuch free willingneU ; but, on the 
aontrary, have an averiion. . .And the ground of it is 
tliat which we have heard, viz. That they are enemies ' 
to God. ' Their having fuch a reigiving enmity againft 
God, makes them obftinately refufe to come to Chrift. 
If a man is an enemy jbp pod, he will neceflarily be an 
enemy to Chrift too ; for Ghrift-is the Son^f God ; . 
he is infinitely pear to God, yea bs is God. He has 
the nature of God, as w«U ati the nature of man. He 
is a feviour appointed of :Co4^ God anointed him, and 
fent him into the world. And in doing what he did in - 
the work of redemption, he wrought the works of God. 
He always did thpfe things that plea£^d God ; and all 
that.he /loeajas a fi^vipur, is jto the glory of God. And 
one great thipg that he aimed at in his redemption, was 
to deliver ihcm from their idols which they had cbofen, . 
and bring them to Go3. . The cafe being fo, and fin- 
ners being enemies. to God, they will neceffarily be 
•ppofite to coming to Chrift ;. for Chrift is of God, : 
and as a faviouT feeks to bring them, to God only : 
but natural men are not ot (^d, but. are averfe tp 
Jbim. 

/«/.:IIL From this d6£l:rine we may learn, how 
dreadful the condition of natural meji is. Their ftate 
is a ftate of. enmity with God. If we corifider what 
.God is, and what«ien are, it will be eafy for us to con- 
. elttdcithat fuch men as are God's cncmies^muft be^mif- 
'. erable 



s©0'* . Af^n naturally God*s Efitmies. Set. IX.'- 

erable. Confidcr, ye that are enemicr ta God how' 
great a God he is that you are enemies to. He is thc« 
eternal God : tht Godnhiiit fills heaven and earth, and "- 
whom the heaven of h«avens cw^not contain. He is the 
God that made you'; the »Ood in "wbofe hand y oar- 
breath is, and whtofe are all your nvays^; the Godin^ 
whom you live,and move,and have ypur being j the God - 
w^o has your foul and body in his hands* every moment <^^ 
You would look on yourfetfalini very cinhappy tir- 
cimftances) if yooptlerglibonrff were all your enetaies,? 
and none of your fellow creatures were your friends*"* 
If every body were fet agarnil you, and all dcfpifedand* 
hated you, you would -be ready to think, -you had bet-* 
ter be out of the world «tlian -in k. Btft if it be' fuch ar 
calamity to have eranity maintained between you and* 
your follow creJUures, what is it, when you and the Al-^ 
mighty God are enemies one to another ? What avails 
either the- friendfhip or enmi^y of your neighbour^ poor 
little worms of the duft, that are abOul you; '4n»com-* 
parifon of fhe friendftiipor enmity of the grear^God of 
heaven and earth ? |C4nfider,-' 

* 1. If yoci'Contiriuefn your enmity a litrfe^ longer/ 
there will be a mutual enmity between God and you toal^ 
eternity. ' God wiU appear t^ be yoar dreadful and ir-> 
reconcilable enemy. And -you ktiK>w no^how foon it 
will cometo thisj> . If « yoti &oiiki die •ait^ncmy to 
God, there wiU be no fuch thing as<any fecofkiliatien 
after death. God will then-appear in- hatred- of youi 
As you -are a mere enemy to God,- fo &od will then 
appear a mere enemy to you ; he will appear >in perfeft 
hatred, without any love, and Avithout any 'pity, and 
without any mercy at all. As yd«i hate God, he will 
hate you. And that wiH bo verified of you : My foul 
loathed them, and their foul abhorred me, Zechw 
xi; 8." And then God wirl be your enemy forever. 
If you be not reconciled fo as to become hi8« friend in 
this life, God never wiH become your friend after 
death. If you continue an enemy to God till death; 
Godwin continue an «nemy^o. you to all eternity. 
Tbcre will nothing avail to reconcile God to you here- 
after. 



Ser.-IX. Men miurally God's Enemies. 261 

after/ You will find that you cannot move the heart 
ojF God by any of your ci:ies. You »'will have no me- 
diator offered you ; there will be- no day *s man be- 
twixt you. So that it.hecom^« you to confider what it 
will beta have God your eniemy to all eternity, with- 
out any poffibility of beiDgreconciled; 

Goufiaer, wiat will it be to have this enmity to be 
mutual or maintained forever on both fides? For a$ 
God will forever continue an cn^my to you, fo; you 
will forever contiffliie an eo^my to God. If you con- 
tinue God's ^neiny ijntil d^at^, you vill alwayi^ be his - 
enemy. And after death your enpitywilHiav^ no rp- 
flraint, bui it will break QMtfUi^.ri^e without controul. 
When you come.tob^a fijpe-bran<l of belly you will 
be a fire-brand in tw<? r^ljpetU, vizi As you will be 
all oa fire, full of the fire of Grod's VTCath : and> alfo as 
yon will, I'C^^I^ ^bjaz^ with .(]>4e and ma^lice tpr. 
w^fcb God.' You will he as full of the fire of malice* 
as jfoawill with the i^repf divjne vengeance ; and both . 
^ill make ypu full of ^ torment. Theii you will ap- 
pear as you arc, a yiper indeed. You are now a viper, 
tiut under gr^al difguife • a wolfe in Iheep's cloa|:hing,; 
huttbei> your mafl«r will-be pulled off; you fliali lofe 
yourgarnienis>and walk naked. Rev. xvi. 1^. Then 
will you aS'a..Terpent, fpit poifon at God, and vent 
your rage.a»d n^aljuce in, ffcarful blafpherpks. Out of 
that mouth, out of which, when you open it, will pro- 
ceed flamesv will alfo proceed dreadful blafphemi.es a- 
g^inftGod.. Tha.t fame tongue, to cool which you 
will wiife fora drop ojF water, will be eternally em- 
ployed in curfing and bkfpheming God- and Chrift. 
And that not from any new corruption being put into 
your heart, bvit only from God's withdrawing his 
hand from reftraining • your old corruption. And 
vyhat a n^ferable way w ill this be ^f fpcnding your e- 
ternity. . , , . " 

(2.) Confider whatwill he the confeqwepce of a 
mutual enmity between God and you, if it be coptin- 
UjEtd. . Now you find y.ourfelf left alone ; you find no 

very 



262 Men naturally God*} Ehemies. Sit. IX* 

very terrible event, but tliere will ' be great changeSr 

Though hitherto you have met With no^ery great chjkfi* 

©fs, yet they will come. After a little while, dyipg^ 

time will' come ; and then what will betheconfequen- 

ces of this enmity ? God, whofe enemy 'you are; has^ 

the frame of your body in his hands. Your tinte* are* 

in his hand ; and he it is that appoints your bdunA. 

Aiid when he fends death to arreft you, and change* 

your countenance, and diflblve your frame, and take" 

you away from all your carthl/ friends, and from alt' 

that is dear and pleafant to; you iri' the world ; wl,at ' 

will be the iffue then of God and you being* enemies" 

onejto another? Will notyou then ftandinneedof God'« 

help ? Would hot hd bd the bell friend in ftich a cafe, 

worth more than tc» thoufahd earthly fffends ? If'^ 

God be your enemy, then wh6 wrll yoti betake your- - 

felf to for a friend ? When you launch forth into the^ 

boundleTs gulfof eternity, then^yoif- will need fome^ 

friend to take care of you ; but if God be you enemy/' 

where will you betake yourfelf ? Your foul muft go' 

naked into ariothet world, in eternal Reparation from' 

all worldly things ; and you wilfriot be able to difpofe 

of yourfelf ;' your foul will- hot be in* its own power to- 

dctcnd or difpofe of itfelf."^ Will you tiot then need "^^^ 

to have God for a friend, ^ into whofe hands you may;- 

commend your fpirit ?"' Arid how^dreadfOfl will it be to - 

have God for your-enemy then! * 

The time iscomiiig when the frame of this* world *' 
fhall be diflblved./ CfiHft fhall aefcenjd in the clouds - 
ofheaven, inthe glory of his Fatlier ; and 'yon, with' 
all the reft 1of mankind, muft ^hmd^'^before' the* judg- ' 
ment-feat of God. - Tfieti what wrll be the xonfe- 
quence of Chis mutual enmity between Gbd*^nd you f 
If'God be your enemy, who will ft^ftd your friend ? - 
Who elfe will be abte to hcfp you, and ^hat will you 
do ? And what will be the event of God's being youi^* 
enemy then ? Now, it mayrbe, it does not appear to be 
very terrible to you to have God for your enemy ;- bat 
when fuch changes as thefe are broughttopaf8,*it witt*' 

greatly 



Cer. IX. Men nafuralfy God's EnemUs. ajSg 



-.fa 



^reatly alter the appearanceof things. , Then. -God's 
^avour will appear to you of . iiifinite worth. They, 
jand they only, will then appear Ijappy, who Have the 
clove of. God ; and,.thenyou willknQ\y, th4t,Ggd'sene- 
.jnles are flaiferable. ^ 

But under tjiis hjead, jcpnfid^r.more particularly, fev- 
^aral thinga. 

. (i.) Whiit..God,can do to his enemiejs. .; Orj'a^ther, 
iivhat canhejiot do ? ^ow jcniferable...can Jic, wh0 is 
^almighty, mal^-e his enemies, and.thofethathe i^an en- 
. emy to? Confider, ypu tjjat are. enemies to God, 
M whether oj no you JhaU, be ^ble tg make your part good 
, with him. ** .Do we proy^ike jj^e ijLpjrd ,,to jealoufy ? 
•' Are we ilronger i^lian he P'Vj. Cor. x,, 22. Have 
.you fucb a i:oi3ipeit of your ojvji. flrength as that you 
think to Jry.it .out with.God ?^ Dp you, intend to run 
.the rilk,of an eiicou9ter.with,.l»(n ? Do ypu imagine 
that your liands can be ftrong,^or your heart endurer ? 
Do you think you (hall be well ahle to defetjd your- 
, feif ? Or villyou be ^ble to efcape out ofl>is hand ? 
, Or do you think to hjurdeij ypur /)wn heart, and forti- 
fy yourfelf with courage^ ^and fet yourfelf ,to. bear? 
^ And do you think that you (hall be. able to uphold 
. your fpirits, when God afts as an encipy towards you ? 
^ If fo, then gircl up^ your loins, and prepare to meet 
, God, and fee wliat thcjcvjent will he. Therefore thus 
/will I do untQ thee-^*' ai}d hecaufe I will do this unto 
** thee, prepara^to meet thy .God,— ** AlPos iv. 12, 
■ Is it not in vain tofet Jihe briars atid thorns iii battle a- 
j^^ainfi God ? Is.it not like felting dry briars and thorns 
.4n battle array againft devouring flames ; which, tho* 
..they feem to be armed with natural weapons, yet the 
^£re will pafs thrpugh theip, and burn, them together ? 
:;See Ifa. xxvii.. 4. 

And if you endeavour to . fupport yourfelf under 

, God's.wratb, cannot God lay fo much upon you as ta 

fink and crufh you ? Cannot he lay you under fuch 

jnifery.as to. caufe your fpirit quite to fail ; fo that 

you (hall find no' firength to refill him« or to uphold 

yourfelf ? 



<6i Men naturally Codes' Enemies, Ser. IX. 

yourfelf ? Why fliould a little worm thirtk of fiip])ort- 
ing hitnfelf agaihft an omnipotent adverfSiry ? Kas hht 
lie that made yoa, and gave you your ftrength and your 
courage, got your ftrength and couragfe in his hands ? 
Isitan hardthingi'orhim to overcome ft ? Confider 
God has made your foul ; and he that made it, knows 
boy to^junifli it tO'What degree He will. He can fill 
it witlriijifery ; he can bring what degree of fofrow, 
and' anguiih, and horror, -.he will. ifVnd he tJiat made 
your Dody, can bring ivhjBl torments he will upon it. 
He has made every vein ^nd .fiiiew ; and has every 
one in his hands, and' he caif fill every one as full of 
torments as'he wiU. God who made you has given 
you a capacity to bear toPment ; and he has that capa^ 
city in has hands,; and he can enlarge it, and make 
you capable of more mifery, as muchthbre as be will. 
If Goa hates any <>ne, anAfetshirnfelf .agaiiift hi'm as 
his enemy, what cannot he do with him ? How dread- 
ful rouft It be to falMnto the hands of fuch an enemy t 
Surely, " It is a fearful thing to fall iiito 'the haiids of 
"the living' God,'* Hcb. 3c. 31. 

2. If Gpd be your mere enemy^, you tnay rationally 
conclude tliat he will a6l as fuch in ' his dealings with 
you. We have alreaidy obferved that you are 'a mere 
enemy to God ; that is, have enmity without arty l6v« 
or true refpeift. 'So, if you continue to "b;e fo, Gdd 
will appear to be your mere enemy; arid will be To 
forever without being reconciled. Sut if it.be fo, he 
will doubtlefs aQ as fucli. If he eternally hates ybti, 
he will aS: in his dealings with you is one that h^tts 
you with inere hatred, withoutaily Ibve or pity. The 
proper tendency and aim of hatred, is the mifery of the 
objeft hated ; mifery, arid itothihg clfe. So that you ttizy 
expeft God will make you miferable, arid that ydu will 
pot be fpared ; for fparing i* hot the effeft of hatre;d 
but of pity and mercy, which is a quite dffFere^^t 
thin,^ from enriiity. 

No\V God does not aft as youi* rayere enemy ; if hfe 
cqrreftsyou, it is in meafui'e. He ftOw e^xfercifes a* 

bundance 



Seu IX* Men naiurdlly God's Enemies. 26^ 

bundance of mercy to yon. He threatens you now, but 
it is in away of warning, and foin a merciful way. He 
now calls and invites, and ftrives with you, and waits 
to be gracious to you. But hereafter there will be an 
end to all thefe things; in another world God \vill ceafe* 
to (how .you mercy. 

.3. If you will continue God's enqmy,you may ra- 
tionally conclude that God will deal with you fo as to 
^pake it appear how dreadful it is to have God for an 
enemy." It is very dreadful to have a mighty prince for 
an enemy. The ro^rali. />faAing is as the roaring of 
a lion, Prov. xix. 12. But if the wyath of a man, a fel- 
Jow-worm, be fo, terrible, what is the wrath of God ! 
' And God will douhtlefs fhaw it to be imraenfely more 
dreadful. If you will be an enemy, God will make you 
know that it is not alight thing to be an enemy to God, 
and have him for an enemy toyou. God will doubtless 
glorify himfelf as an enemy, in his dealings with thofe 
to whom he is an enemy. That is, he will aft fo as to 
glorify thoCe attributes which he exercifes as an enemy.; 
which are his majeily, his power, andjuilice. God will 
deal fo with you as to glorify thefe attributes in your 
deitruQion. His great majefty, Ixis awful juflice, and 
mighty power, ihall be fliowed upon you* " What if 
** God, willing to ihow iiis wrath, & to make his power 
"known, endured with much long-fuffering the vefl'els 
^ of wrath fitted to dellrnftion,*' Rom. ix. 22. 

(4.} Confider what God has faid he will do to his en- 
emies. llebas declared that they fliall not efcape, but 
that he will furely punilh them. . ** Thine hand fhall 
*' find out all thine enemies, thy right hand Ihail find 
'• out all thofe that hate thee,'* Pfal. xxi. 8. " And re- 
•* payeth them that hatebimtotb.eir face,todeiJroy them : 
*' he will not be flack to him that hateth him, he will re- 
•* pay him to his face/! Deut. vii. lo; ** The Lord fhall 
*' wound the head of his enemies, and the hairy fcalp 
" of fuch an one as goeth onilillinhi8trerpaires,''Pfal. 
Ixviii. 21. ; . 

Yea, God hath fworn, that he will be avenged on 
Z • them ; 



* 



^66 Men naturally Qcd's Enemies. . Ser. .IX- 

them; andihat in amoft awful and dreadful manner. 

•** For I lift up my hand to heaven, and fay, I live fbr- 
•« ever. If I whet my glittering fwprd, and mine hajpd 
•' take hold on judgment ; I will render vengeance to 

•** mine enemies, and I will reward them that hate rae. I 
** will make mine arrows drunk with Wood, (and my 
**,fword fhall devour fleih,) and tliat with the blood pf 
** the flain — from the beginning of revenges on the en- 
«' emy,** Deut. xxxii. 40, 41, 42. The terriblenefs of 

-that deilru6Hon that God'ivill bring oil his cncmiesj, is 
here variouflyfet forth.. A?j particularly in God's V whet. 
•* ting his glittering fworci," asone that prepares' him« 
felf to do fome great execution^ " His hanHs takehoM 
*• on judgment," tQ fignify that ,he wifl furely rewaVd 
^ them as they defer ve. '".He will render vengeance to 

' <* his enemies,,^ and reward th^m that hate : him." 
i.e. He will reilder their full reward; hewlll not failor 

' come Abort. As in.theforementiohed place it was'faid, 
he would not Ve flack in tTiis matter. ' ** I will make 
*• mine arrows, drunk with blood." This fignificfs tjie 
greatnefs of'^he deftruftion. ^It fhall not be a little^of 
their blood that.^fhall fat^sfy ; but his arrows (hall be 
glutted with their blood. " And hisTword fliall devqur 
•• flefli." . That is, it fliall make dreadful wafte of it. 
Hereby is Very lively fet forth the terrible manner in 
•which God will one day rife up and execute vengeance 
on his enemies'. ' " . ' \ 

Again, the totality and pcrfeflion of their deftrgft^on 
is reprefented in the following words : ''..The wicked 
** fliall perifli, the eneniles of the Lord fliall be as the fat 
«* o.f lambs, they fliall confume : into fmoke fliall they 
•* confume away/* Pfal. xxxvii. 20. The fat oflambs^ 
when it is burnt in the fire, burns aH ujp ; there is not 
ib much as a cinder left; it all cdnfumes into fmoke. 
This is made ufe of here to reprefeht the perfe£l deftruc- 

' tion of God's enemies in his wrath. So God hath pro- 

•inife'd Chrifl, that he Would make his enemies his .loot, 
itool, Pfal. ex. 1. i. e. He would pour the greateft 
contempt upoii them, and as it AVer^ tread them under 
foot. Confider 



Ser, IX. Men naturally Gad's Enemies. 267 

Confider that all tbcfe things will be executed orr 
you if you continue -God's enemies. 

Inf. IV. If it be fo, that natural men are God's en^ 
emies, hence we may team hoW juftly God may refufe 
to fhow ypu raerCy. For is God obliged to (how 
mercy to his enemies t Is God boiind to fet his love 
GIT them that have no love to him - but bate him with 
perfect hatred ? Is God bound to come and dwell with- 
them that have an averfion to him, and choofe to keep 
at a diftance from him, and fly from him as one that is 
hateful to them ? If youearneftly defire the falvation 
of'your foyl, is God bound ta comply with your 
defires;^vhen.you-do always rcfifl: and oppofe his will i*^ ^ 
Is God bound to be perfuadcd and_overcome by your 
Jjrayers, when you are obftinate in your oppolition to 
birh, and refil fc to yield obedience to him ? Is God-' 
bound to put honour upon you, and to advance you to 
fiieh dignity as to be a child of the King of kings, and.- 
the heir of the kingdom of glory, while you at the fame 
time have God in the greatefl contempt, and fet hijo? 
too low to have the loweil place in your heart ? Is God' 
bo\ind to fpare your life, and deliver you from eternal 
death when you area mortal ci jiy to God, and would, 
ifyou could, deftroy the Being of God ? Is God o- 
bliged to fet his great and tranfcendant love on you, fo 
as'tp give yoii benefits purchafed by the blood of hi*- 
own Son, when your heart is all the while full of that 
eumity that ftrikes at the life of God ? ' 

This doflrine affords aflrong argument fortheabfo- 
lute fovereignty of God with refpeft to the falvatioft 
of finners. If God is pleafed to fhow mercy to his 
haters, it is certainly fit that he fliould do it in a fov- 
ereign way, without afting as any wa'y obliged. God 
will fhow mercy to bis mortal enemies ; but then he 
will not be bound, he will have his liberty to choofe 
the objefts of his mercy ; to, (how mercy to what 'en- 
emy he pleafes, and punifh and dellroy which of his 
hatew be pleafes. And certainly this is a fit and rea- 
Ibaable thing. It is fit that God fliould diftribuie fav. 

ing 



268 Men naturally God's Enemies. Ser. IX. 

iag blefSngs in this way, and in no other, viz. in a fov- 
ereign and arbitrary way. And that ever any hoif 
thought of or devifed any other way for God to (how: 
mercy, than to have mercy on whom he would have 
mercy, muft arife from ignorance of their own hearts, 
whereby they were infenfible what enemies they natu-. 
rally are to God. 

But confider here the following things, 

1. How caufelefsly you are enemies to Godi You- 
have no manner of reafon for k, either from what God'' 
is, or from what he has done. You have no reafon for 
this from what he is. For he is an infinitely lovely 
. and glorious Being ; th« fountain of all excellency : 
all that is amiable and lovely in the univerfe, is origi- 
nally and eminentKy in him. Nothing can poffibly be;- 
conceived of that could be lovely in God, that is not' 
in him, and that in the greateft poflibU degree, even, 
infinitely. 

And you have no reafon for this from what God h^%:. 
dowe. Fur he has been a good and boumiful God to- 
vou. He has excrcifed abundance ofkindnefs to you ;^ 
teas carried you from thG womb, prefervcdyour life,, 
taken care of you, and f-^-vvided for you aVl your life- 
l^jig. He has excrcifed great patience and long fuf- 
f§ring towards you. If it had not been for the kind- 
iiefs of God to you, what would have become of you ?^ 
V/hat would have become of your body ? And what, • 
before this time, would have become of yodr foni p"^ 
Afid you are now, every day» and hour, maintained byj 
the goodnefs and bounty of God. Every new breath 
ypu draw, is a new gift of God to you. How caufe^ ' 
lefsly then are you fuch dreadful, enemies to God ?*' 
And how juilly might God, for it, eternally deprive ' 
y'ou of all mercv, feeing you do thus requite God tor * 
his mercy and kindnefs to you ? '* , 

±, Confider how you would refent it, if ' others- wenfe 
fuch enemies to ycau as you are to God. If they had • 
their hearts fo full of enmity to you ? if they treated'- 
ypu with fuch contempt, and oppofed you-, as you dc^^ 

God;. 



. 



Ser. IX. Men naturalty God's Enemiesi. 269 

God ; an<rkiiured you fo much a§'you do God, how- 
Would you relent it ? Do you not find tliat you are 
apt greatly to refent it, when any oj>pofe you, and (how 
an ill fpirit towards you ? And though you excufe 
your own enmity againil God from y6ur corrupt na- 
ture that you brought into the world with you, which 
you could not help, yet you do not excufe others for 
being enemies to you from their corrupt nature that 
they brought into the world, which they couU not 
help ; but are ready bitterly to refent it notwithftar>4. 

Confider therefore, if you, a poor, unworthy, un- 
lovely creature, do fo refent it, when you be not loved, 
but hated, how may God juftly refent it when you are 
enemies to him, an infinitely glorious Being ; and a- 
Being from whom- ybu have- received fo much kind- 
ncfs ? 

3. How UfireafonaWe is it .for you to* imagine that 
you can oblige God to have refpefl: to you by any thing. ^ 
tliat you can do, continuing ftill to be his enemy, li 
yoxi think you have prayed and read, and done confid- 
crable for. God; yet who cares for the feeming kind- 
nefs of- an enemy ?* 

What value would'you yourfelf fet upon it, if a mafk> 
Ihould feem to carry, it refpefrlully to you, with a fair 
face, talking fmooth, and makic\g a (bow of friendfliip ; 
when you Kae\y, at the fame tirpe, that he was inwaraly 
your mortal enemy? Would you lookl^upon yourfel'J- 
obliged for fuch • re(pe6l^ and kindnefs ? WouW you 
not rather abhor it ? Would you count fuch refpe£t 
to be valued, as Joab's towards Amafa, who took hiiu 
by the beard, and kiffcd him, and faid, art thou in health 
my brother ? And fmote him at the fame time under 
tlie fifth rib, and kiUed'him.. 

What if you do pray to God, is God obKged to hear 
the prayers of an enemy ? What if you have taken a 
great deal of painsj, is God obliged to give heaven for 
the prayers of an enemy ? God may juftly abhor your 
prayers, and all ib«(t you do ia fel«gion, as the Qattery.oir 
Z 2 > 



•73 M^9 mitM^^z'y Gel's EweTKfi. Scr. IXl 

a rcc-nal rsssnrf-. Ko vc3c^:kr Gc<i ioss x^3t jccscpt «n3r 
.liii:? ifom the hand* of ancac^v. 

/'-'- ^- KeDc^ wc HMv icam hoTTwrtD^crfcl isthe- 
loTcicaris Eamfcsrei o £i»i^:r Clir-_5 te tiie far d5. 
For tj.:$ ^QF« is lave to ^sersfe*. T^iat » tsLra no- 
tlrr ct IB tbe c?xt, " "While wr were cseaici^ wc^rere 
*• fec:;Tic:: A lo &c< by thff i^itk cf ha Soa."^ Hcnr 
^pocirrli*! vasibr kv« of Gsc tbe Farher in giving 
{*;ch a r^tt to fuc^irborwt oc'r vrre fuch ai could. 
H^< be ;irc- atAt.jc to hira, aci f jck ascoiiZd nKTstnothing- 
f r^"m Lm. ani poor I.u^ v jnns <?£ the duil ; bai were - 
k»c=ens«es,asieBesT-:« io!ojreai a degree! They had 
^t^ ^r-nky that ansei at fefs kfc; tcT fo did he love- 
tbem thAk he gare his ovii Son to Ut dawn hisoimlife- 
to lavc their lires. Tba jgh tbey had thar eimity that- 
faaciu tops:i] <5od dovn cot cf b:« throi^, yet God fo - 
kureiibezD.that he fentdoura ChriAfrosn hcaven,froia 
^thr«Kiethe7c;to beia the form of a fcrrant; and. 
iik^eai of a thiosc of glory, gsre him to be nailed 
to the CTofs, and lobe laid in the grave, thai fo we 
s«^cht be bRM^bt to a ihrcse of g!ciry. 

How woadeifal was the love ot Chiifi in thus excr-^^ . 
ciucg living loTetowzrds his enemies ! That he fhould 
fo l^ve thoic that ha:cd hhn, with hatred that fought to 
take away his hie, fo a» vo!a3tari!y to by down hislife, , 
thai thev might have iiie thiocgh him. •* Hereia is loTe ; 
«* not tr««t we loved hin^ bofr that he loved as, and laid 
•« dwwn his hfe for us.** 

/«/. VI. If weareall aatwrally God^ea cmiea, hence 
'we laa V learn what a fpirit it becomes usto he of towards 
oar enemies. Though we are enemies to God, yet we 
liope that God has loved us; and we hope that Chrift 
jia^ dicd for us ^ and we hope ihit God has for^ven or 
wi!» i'jro^vc 115, andwill do us good, and beftow infinite 
ffiffTc'ics aiid bleffing^Lspon us, foasto makers, happy 
jarever. Ail -his mercy, we hope, has been, or will be 
ex^^^^^^ tovard* us while errenices. 

Certainly then, it will not become o«t» be-bitter in 
our fpiiiu ^gaioA tfaofethat are enemies to us, and have 

injured 



Ser. X. TkeWifdom of God, &c;. ' 271 

injaredahd ill treated us, and though thev h^ve yetan 
itl fpirit towards us. Seeing we depend fo much on 
God's forgiving u»,' though enemies, we Ihouldbe of a 
fpirit of forgivenefs towards our enemies;. Ahd "there- . 
tore our. Saviour inferted it- in that prayer which he. 
diftated as a general direftory to all":"; " Fbrgiv« us our 
•* debts, as we forgive our debtorf,"to enforce the duty, 
upon u«f and to Ihow us how reafonable it is-; And we. 
ought to love them even whil(^ ^emies ; for fo we hope 
God-hath doneto us.. We fhould be the. children of. 
our Father, who is kind to the. unthankful and evil, 
Luke vi. 35., 

If we-rcfufe thus to do, and are of another fpirit, we 
may juftly expeft that Ood will deny us his mercy, as 
li€ has threatened ! " If ye forgive men theirtFefpaffes, 
•♦ your heavenl)^ Father will alfo forgive you ; but if ye 
*' forgive. not men their trefpafles, neftner will your 
** Father forgive your trefpafles," Matth. vi.. 14, 15. 
The fame we have in the parable ot the man who owed 
his lord ten thoufand talents, Matth* xviii. 23. — 35. 



se.R;m:on: X-. 

The Wifdom of: Gbiy, as difplaycd in the 
Way of Salvation by Jesus CHRrsT, far 
fiiperior to the Wifdom of the Angels. 

[March 1733.3 

Ephesians iii. 10; 

To the Intent that now unto the Principalities and 
Powers in heavenly Places^ might %e known by 
the Church the manifoldJVifdom of God. 

THE Apofile, in fpeakfng here in the context of the 
glorioutj doflrine of the lederoption of finners 

by 



272 The JVifdem of God difplayed' Sjr. X^. 

by J efus Chrift, aad how it was, in a great meafqre^ 
kept hid in the paft ages of the world; and that it was av 
myilery that they didnot underiland,-lHit now was in a^ 
glorioiw manner brought to light,verfes 3^4, ^.-^'^ ^y 
*' revelation he made knowri^ unto me the myftery,(as I. 
** wrote afore in few words, whcrebyv when you read,. 
** ye may underftand my knowledge, in the myilery ot^ 
" Chrift,) which in other ages was- not made known 
** unto thefons ot men,,as-it is now revealed ujito his 
** holy apoflle and. prophets' byr the Spirit," And verfe 
8 and 9. **iJnto n»e, vdio am lefs than the lead of all 
«* faint?,. is this g;-ace£iven,that Ifliould preach among 
«* the Gentiles the- unlearcbable riches oi Chritt ; and. 
*' to make all ra«n fee what i* the fellowfliip of the 
" myftery, which, from tlie beginning, of the world,. 
*• hath been hid in God, .who created all things by Je— 
CusChrift." • 

And the Apoftlc in^thete^rt informs us, that whatJ 
Ghrift had accoropliihed . towards his church, in the 
work of. redemption, had not only in ^ great meafurc 
unvailed the myftery^ to the church here in this world, . 
Uut Cod had more clearly: and fully opened it to the 
underftandrng, . even.' of the angels themfe^ves; and? 
that this was one end -of God in it, to difcover the glo- 
ry of his wifdom to the angels. "To the intent that- 
•' now unto the principalities and powers in heavenly.' 
♦*' placed, mightibe knoviMi by <the church the manifolds 
" wifdom of God/-' ^ 

We may obfervc in tfte X^nx^ . • 

ifc One end of the revealing Sod's counfels con- 
cerning the work, of ^ redemption fpecified,. viz. the 
glorifymg, or making known God's vdfdom4 

2. The epithet given to the wifdom of God appear- 
. ing in the work of redemption ; . it is called manifold ' 
wifdom; bccaufe of the manifold gJ6riou3 ends that 
are attained by it. The excellent defigns hereby ac- 
complifhed are very maJlifoId, The wifdom of God 
in this is oi vail extent. The contrivance is fo raanu 
lold, that one may fpend an eternity in dif covering; 

more 



[ Ser, X. in the Way of Snlvation-^ 2731, 

I more of the excellent ends and defigns accoroplifhed'. 

by it; and the multitude and vaft variety of things -- 
that are, by divine contrivance, brought to confpirc lOr 
the bringing about thofe ends.' 

3. We may obferve /(? wkomk is that God would^ 
inanifeft this his wifdom, by reveating the nayftery of 
Gur redemption ; — and- they are not only men, but th^'^ 
angels. *^ To the intent that now utWoiMq principal - 
** ities and pamtrs irt heauenly pldces^ might be- 
*' known — the manifold wifdora of God." The an- 
gels areoften called principalities and povv%8, which* 
feems to be becauferofthe ejcaltCid dignity, of their na- 
ture. The angels are of a very noble and excellent 
nature. They excel in ilrength and wifdom. Thofe-* 
that are the wife men;ofth€ earth are called princes iiv- 
the ftile of' the Apoftle, 1 Cor. ii. 6, ** Howbeit wc- 
***fpeak wifdom among them that are perfeft, yet not* 
" the wifdom of this 'world, nor of the princes of this-* 
*^ world .^-^verfe 8. "Which none dhtheprrnces of 
*^this world knew ; for had they known it, they would 
** not have crucified the Lord of glory*" So the an-t 
gels are Called' prineiualities for their great wifdom,* 
They may aVfo be fo called for the honour God has put : 
upon tlicm, in improving them as his minifters and in-: 
ikumcnts, wherewith he governs the world; and 
therefore arc called thrones, dominions, principalities^, 
and powers, Col.i. i6i 

They are caUed principalities and* powers in heav^- 

I ehly places, as diilinguifliing them from thofe that are ^ 

I in places of ^^zrM/y,power-and dignity^ . T-he offices,. 

' or places c^Mlgnityand power, that-the angels fuftain, 

are \\qx earthly \^\!X heavenly. They are in places of/ 
honoii/'and power in the htavtnly city, and the heav-* 
tniy kingdom-. 

One end of God in revealing his defign or contriv-. 
afice lor redemption-, as he hath fo fully and gloriouily 

I ddne by Jefus Chrift, is, that the angels in heaven may • 

behtold-thegloryof his wifdom by it; Though they. 

^ ace Jfuch bright intelligencie*, and do always behold the. : 

\ ^ face 

\ 



274 The Jf^fdom ofGqd difplaytd Ser. *X. 

fcceof God the Father, and* know fo much, yet here 
is matter of inftruftion for tliera. Here they may fee 
more otthe divine wifdom than ever they Md Cecn 
before. It was a newdifcovery of the wifdom of GoA^ 
tothem;^ 

4. Obferve the 7m<f,wheti this difplay of tlie wif. 
dbm of God was efpeciaUy ma'^.e to the angels, and 
that is, when ehrift introduced the gofpel difpenfation . 
implied in thofe words, 'f To the intent that now unto 
** the principalities," &c. When Chrift carae into 
the world alld died» and aftuatty performed the work of 
redemption, had fully and plainly revealed the coun- 
f«Ia.of God concerning it ; amlaccordiTigly introduce 
^ the evangelical difpenfation, and ere6ied thegofpel- 
church, — then the angels underftood more of the niyf- 
teryofman'^s redemption, and the manifold defigns 
and counfels of divine- wifdoRivtbaa ever they had 
done before. 

Thiais very plamly implied in the text and context. 
• Ijpi tbeforc^oing verfe, the A|>oftk after^fpeaking ol- 
revealing of this wifdom of' God to man, "And to-- 
•* make all 7nen fee,what i r-t he fellow fhip of this myftc- 
ry," &c. He then fpeaks of thts myftery as a thing from ■ 
the beginning kept hid till now. Themyftery,which from 
the beginning of -the world- had been hid in God — ^that . 
now, &c.. 

Now in this verfe, he mention*? anofeh'eir end, arMf 
that is; that he may alfo, at the fame time, make the an~ 
gels alfo to fee [God!s wiCiomin his g}orious> ^fchtetne t 
of redemptictn*]" * 

Noxi) ai this timt^^ i. e. now. Chrifl has aftuallf 
wrought out redemption, and fully revealed [it to the- 
angelk,] which implies tliat it was alfo before a myftc- . 
ry kept hid from them in comparifon of what it ia • 
now. 

And this need not feeni ftfange, f«i)r5here is room e*- 
nough for the angels todifcover more and more to all . 
eternity, of the wifdom of God in this work.' &a- 
xaatiifpldand ii%finite is. the wifdom thereof. 

3. Obfer^ftL 



; Ser. X. in 'Ae Way of Salvation, ^y^ 

5. Obferve the mefiium by which the aagelf cmae 
by this knowledge, viz. the^church. — " That now 
•' unto principalities — might be known*;' iht church^'* 
i. e; by the things they fee done in the.charch, or to^ 
z^ards ihQ church ;, and byAvhat they fee concerning 
the church- - So hatk it ples^fed the fovereign God, 
that the angels ihould have the moft glorious difcover- 

-l. ies of divine wifdom by his doings towards his churcli, 
towards a fort of beings murch inferior to themfelves* 

> M hatlijjleafed Go4.tgj)ut tjiis honour upon us. 

DOCTRINE. 

^.T%efv^dom^app^eanng,in:Xkeway of Jalvation by 
JefusChriJl^ is far abovtrAt wifdom ojtht an^ 
gels. 

This is. evicjently taught ia^thlsfext; for here it is 
mentioned as one end ot, God. in revealing thecontriv. 
'^ ance for our falvation, tliat th^ angels thereby might" 
' fee and know How great .and^nianifold the wifdom of 
. God is ; to hyld forth the wpnderfulnefs of divine 
\ wifdom to ^h^ angels view and admiration. But why 
., is it fo, if this Wilayn^^ be no^, higher than their own ' 
\ wifdom ? It never would hav^ been mentioned as one . 
] end of revealing ^e contrivance of redemption, that ' 
"] the angels nftight fee how manifold God's wifdom is ; 
' vij[ all the wifdom- to be fe,en in it was no greater than 
llieir own. jrit is mentioned as fuch a wifdom as they 
liad never feen before, not in God, much lefs in them. 
*;felves. . Tha^ w^a; might be^known how manifold the 
. wifdom of God is ; 'now, four thoufand years fince 
,' the creation.. In all that time the angels had always be- 
'; held tlie fa^e of God ; and had been ftudying God's 
V woi;ls.'of creation for four thoufand years together ; 
yet they never till that day had feen any thing like that ; 
never knew how manifold God's wifoom is, as now 
they knew it by the church. Here I would Siow, 

I. That there is great wifdom manifefied in contriv- 
ing the way of falvation by Chrift. 

II. That this wifdom is above the wifdom of the an* 
gels. ^ ,. ' ' 1. I 



t76 TheWifdom of God difplayed 9«r. X 

1 . I would (how, that there is great wifdom mani- 
fefled in contriving the way of falvation. 

And to (how this, I would confider two thing*, viz. 
1. The wonderfuljaeft of tlie things done.by which re- 
deniption is procured, e. The wonderfulneCi of the 
good that is attained thereby. 

Jrift, I would confider the wonderiulnefe oi the 
things done by which redemption is procured. Such 
is the choice of theperfon chofen to be our redeemer^ 
the fubftituting of him in our rooni ;T-his incarnation, 
his life — his death — and exaltation. And, in the 

f^irji place, We will confider the choice of the per- 
fon to be our redeemer. When God defigned the re- 
demption of jnankind, his great wifdom appears in that 
he pitched upon his own, and only begotten Son, tobe 
the perfon to perform the work. He was^a redeemer 
of God*s own choofing, and therefore he is called in 
fcrrpture, God's eieS^ Ifai. Ixii. i: The wifdom of 
choofing this perfon to be the redeemer, appears in his 
being every way a fit perfon ; and in his bein^theon. 
\y fit perfon ; and in Ma/, it'fliews a divine wrfd6m,to 
know that he was a fit and fultable perfon. 

He was every Way zjit perfon for this undertakings 
It was necefTary, that the perfon that is the redeemer, 
Ihould be a divine perfon. None i)ut a divine per- 
fon was fufficient for this great work. The work is 
infinitely unequal to any creature. It was r^quifite, 
that the redeemer of linners, fhoiild be himfeif infinite- 
ly A ^/y. None could take away the infinite evil of 
fin, but only one that was infinitely far from and con- 
trary to fin himfelf. Chrifl is a fit perfon npon ' this 
account. 

It was requifite, that the perfon, in order to be fuf- 
ficienf for this undertakings fh«uld be one of infinite 
i/T^722Vy and worthinefs,thathe might be capable of 
rtneriting infinite bleCGngs. The Son of God is a fit 
perfon on this account. 

It wasnecefTary that he fhould be a perfon of infi- 
miepQzuer and xvifdom ; for this work is fo difficult, 

that 



^Sen X, in th€ Way of Salvation^ «77 

that it requires ftich an one. Chrift is a fit perfon aN 
fo upon this account. 

It was requifite, that' he fhould be a perfon infinitely 
dear to God the father, in order to the giving an infi- 
nite value to his tranfaftions in the Father's efteem^nd 
that the Father's love to him might balance the offence 
and provocation by our fins. -Chrift is a fit perfon up- 
I on that account. Therefore called M^ beloved, Eph^ 

I i. 6. He hSithTnade us accepted in the i<f/^r;(?rf. 
■ It was requifite, that the perfon ihould be one that 

could a61: in thisas of his own ^hfolute right; one 
^ that in himfelf is not a fervant or fubjeft : becaufe, if 
he is one tltat cannot a£l of his own right, he cannot 
merit any thing. He that is a fervant, and that can 
<lonomore than he i« bound to do, cannot merit. 
And then he^thiat has nothing that is abfolutely his own, 
. cannot pay asy price to redeem another. Upon this 
account Chri^ is a fit perfon ; and none but a divine 
perfon can- be fit. 

And he tnuft be a perfon alfo of infinite mercy and 
love : for no other perfon but fuch a one would un- 
dertake a work fo difficult, for a creature fo unworthy 
as man. Upon this account alfo Chrift is a fit per- 
fon. 

It was requifite that he fhould be a perfon of un- 
changeable perfe6l truth and faithfulnefs ; othcrwife 
he would not be fit to be depended on by us in fo great 
I an affair. Chrift is alfo a fit perfon upon this ac- 
i count.' . . 

The wifdom of *God in c hoofing his eternal Son.ap- 
! pears, not only in that he is a fit perfon, but in that lie 
M^as the a«/y fit perfon of all perfons that are either 
created or uncreated. No created perfon, neither 
man nor angel, was fit for this undertaking ; for we 
havejuft now fliown, that he muft be a perfon oiinfi^ 
nite hoHnefs — dignity — ^power — wifdom ; infinitely 
dear to God — of infinite love and mercy \ and one that 
may aft of his own abfolute right. But no creature, 
how excellent foever, hasany oneof thefe qualifications. 
A A There 



V8 The Wifdom of God 4ifylay<d Ser. X- 

There are three uncreated perfons, the Father, Son, 
and Holy Ghoil ; and Chrift alone of theic was a f uiu 
able perion fora redeemer. It was not tneet^ tbat^ the 
redeemer Ibould be God the , Father ; becaufe he, in 
the divine economy* of the perlbns of the Trinity, was 
the perfon that hold«the rights of the G^head, and (b 
was the perfon offended, whpfe, juilice.jequired fatis-' 

. fa£lion, aad vaito be appeafed by a me^diatpr. 

It .was .not meetit Qiould be the Holy Ghofl^ for \n 
being mediator between the Father & the faints.he is,ia 
fome fcnfe, fp betweenjthe Father! and theSpirit. The 
faints, in all their fpiritual 4£anfa£lions with God, a£l 
by the Spirit ;. or jra^her, it is the,^iritof God thata£ls 
intliem; they ace the temples oi the^Holy Ghpih 
The Holy Soiiit dwelling in them is. their ^r^nciple of 
a6iion, in all their tranfafiings with God. 

.But in thefe their (piritAial tcaniaQings .Jtvlth God, 
they a£l by a mediator. TJbefe (piritj^al and hply ex- 
ercifes cannot be acceptable, or avail any thiiig with 
God, as fropi a fallen creature, but by a. mediator : 

. therefore Chrift^ in |)eing inediator between , the Fathjcr 
and the faints, may he Cud to be mediator hetween the 

; father and the Holy .Spirit, that a£ls ia.the faint)i» 
And therefore it was meet, that the mediator ihould not 
be either the Father or tfe^ Spirit,but;a .middle perfon 
between them both. 

It is the Spirit in the faints.^bat feeks thebleffing of 

- God by faith and prayer; and, asthe.Appfile fays with 
groanings that cannot be uttered, Rom. viii. 26. Like^ 

\wife the Spirit jilfo helfethour infirmities , for we 
know not. what we. Jhould Mr ay J or as.we ought.: 

. but the Spirit itfeif maketn intfirxejionforus^ with 
groanings ihat cannot be uttered. ^The Spirit in the 
faints feeks divine bleffings of God, by and through a 
mediator ; andtherefqre that mediator muft not be the 

; Spirit, but another perfon. 

It ihovi% 2^ divine wifdom, to know that he was a fit 
perfon. No other but one of divine wifdom could 
have known it* None but one pf infinite wifdoin 

^ could 



Ser. X. in the Way af Salvation* 279 

cDuld have thought of him to bea redeemer of finners. 
For he as he is God, is one of the perfons ^offended by 
ffn ; whom fm is enmity againft, whom man by his fin 
had rebelled agatnft, and caft' contempt upon. Who 
but God infinrtely wife could ever have thought of 
him to be a redeemer of finners ! Him they had fin- 
ned againll, were enemies to, and deferved infinitely 
ill of ? Who wouW ever have thouglit of ' him' as one 
that fhbuld fet his heart upon man, and exercife infi- 
nite love and pity to him and infinite wifdom, and 

power, and merit, in redeeming him I We proceed, 

2. Toconfider the fubflituting this perfon in oilr 
room. After the choofing the perfon to be our re- 
deemer, the next ft^p of *di vine wifdom .is, in contriv- 
ing the way how he fliould perform this- work. If 
God had 'declared Who* the perfon was-that his wifdom 
had pitehed upon to'dothiy work,and liad gone no fur- 
ther, there is no creature could have thought which 
way this perfon oouldfeave performed the work. If 
God had told them, that his own fon muft ' be the re- 
deemer,- and that he alone was a fit perfon for the work, 
and that he was a perfon every way fit and fuffUieht 
for it;-— but had propofed to them to have contrivjed a 
way how this fit and fuffitient perfon fhould do the 
work. — Here we may well fiippofe that all created 
titiderftandings would have been utterly at a lofs. 

The .firft thing neceffary to be done, is, that this 
Son of God inould become our reprefentative and 
fiirety ; and fo be fubftituted in the finner's room. — -' 
But who, of created intelligences would have thought 
of any fuch thing as the eternal and infinitely beloved 
Son of God his being fubftituted in the room of fin- 
ners ! His ftanding inftead of a finner, a rebel, and ob- 
jeft of the wrath of God \ And (hould, in the finner^« 
flead, place himfelf in the woful circumfUnces, that be 
has brought himfelf into by fin ! Who would have 
thought of a perfon that was the eternal God, a perfon 
of infinite glory, his undertaking to ftand before God, 
as reprefentingfinful \^orms that, had made them felves, 
by fin infinitely provoking and abominable ! For, 



28o The Wifdom cJGod dif played Ser. X. 

For, if the Son of God, be fubftituted in the fin- 
ner's room, then his fmmufl be charged upon him ; 
be will, thereby, take the guilt of thefinner upon him- . 
felf ; and all that was due to the finner for his fin, be- 
comes now due to him, and he mufl be fubjeft to the 
fame law that man was, both as to the commands and i 
threatenings ; but who would have thought of any fuch 
thing concerning the Son hi God f Who would have 
thought, that it was fit to be,or could be ! But we proceed 

3. Toconfiderthe incarnation of Jefus Chrift, — 
The next flep of divine wifdom* in contriving how 
Chrift fhould perform the work of redeeming finners, ^ 
was in determining hii? incarnation If God lias re- 
vealed his counfefs thus far to created underftandings, 
not only that his own Son was the perfon he had pitch- 
ed upon for this work, but alfo that he had fubftituted 
him in the finner's room, and appointed him to repre- 
fent the finner, and to become his furety, and fo to .. 
take the finner^s obligations and' guilt on himfelf ; — 
. and had revealed no more, but had left the reft to them 
to find out ; it is noway probable, that even then ^ 
they coold ever have thought of a way whereby this . 
perfon might attually have performed the work of re-- 
demptiorl. For if the Son ol God be fubftituted in 
the finner's ftead, then the Son of God takes the fin- 
ner's obligations on himfelf ;.as for inftance, he mufl 
take th^ obligation the finner is under to perform per- , 
feft obedience to the divine law. But it is not proba . 
. hie, that any creature could have conceived how that 
could be poffible. How fhould a perfon that is the 
eternal Jehovah, become a fervant, be under law, and 
pe» form obedience to the law of man ! 

And again,, if the Son of God be fubftituted in the 
finner's ftead, then he comes under the finner's obli- 
gation to fuffer the punifliraent which man's fin had de- 
ferved* And who could have thought that tohavebeen 
poflible I For how fhould a divine perfon, who is effen- 
tially unchangeably, & infinitely happy, fuffer pain & 
torment ! And bow fhould he thatistheobjeft of God's 
infinitely dear lave/^flFef the wrath of h^s Father, It 



Ser. X. in the Way of Salvation. 28 1 

It is not to be fuppofed, that 'created wiCdom ever 
would have found out a way how to have got over thefe ' 
difficulties. But divine wifdom hath found out a 
way, viz. by the incarnation of the Son of God. That * 
the word fliould be made flelh, that he might be both 
God and man in one perfon : what created under- 
lla'ndingGOuld have thought or conceived of fuch a 
thing as that"! or could have conceived thatfuch a 
thing was poiTible ! ' " 

And if God had revealed to them, that-it wa» poffi- - 
ble, ai^ that it fhould be, but left them to find out 
hdw it ihould be ; — ^liow may we well fuppofe that 
they would ail have bee» puzzled and confounded, to 
conceive of a' w*ay for founiting a man- to the eternal- 
Sdn of God, that they fhbuld be one perfon : that one 
that is truly -a maninall refpeSs.as truly ^nd properly . 
a man -as any man, fiiould in deed and inr- truth,- be the - 
very fame Son of God, that is God, ^nd Was with God 
frdm all eternity. TlflV is a greats myfiery to us.— • 
Hereby, a perfon that is infinite, omnipotent, and un- - 
changeable, is become a finite, a feeble man ; a man^*^^ 
fubje^tto our finful infirmities, paffiohs and calami- 
ties ! The great God, the fovereign of heaven and 
earth, i« becomea worm of the duft. Pfal. xxii. 6. — 
•* I am a worm, and no man.*' He that is eternal and 
feif exifttnt, is born of a woman as the reft df us are V 
He that is the great original Spirit ia^c4othed with flefli 
and blood like*one of us ! Hethat i« independent and 
*f€lf-4^ufficflent«nd all-fuflTicient, that fupphes all crea- 
tures out of his bountiful hand;-*^he now is come to 
ftand in need of food and cloathing to keep him alive ; 
he becomes poor, •' has not where to lay hishead ;'* — 
Hands in need ofthecharity^f men ; and is maintain-' 
edby it ! It is far above us to conceive how it is done.^ 
It is a great wond^er and ray licry to us ; but it was no- 
niyilery to^divine wifdom. 

4. The next thingtobeconfiderd,ftthelife6f Chrift' 
in this world. Thte wifdom of God appears in the cir- 
cumftances of bis life-yand in the work and bufinefs 
oLhis life. Particularly, 

A A 2 - 1. -The 



fiSa The Wifdom ofGoddifplayed Ser. X. 

1. The circumllances of hisiiSe, If God bad reveal- 
ed that his own Son fhould be incarnate, and (hould live . 
in this world in the human nature, and- it had been left 
to rae to determine what circuroftances ot life would 
have tccn moll fuitable for the Son of God to appear 
in here, — human wifdom would liave determined, that 
lie fjiouid appear in the world in a moil magnificent 
manner, with very extraordiuary outward enfigns of ho- 
nour, authority, and power, far above any of the king* 
of the earth ; that here he fhould reign in great vifible- 
ponip and fplendorover all nations. — And thus it was • 
that men's, wifdom did determine before Chrill came. 
The wif(?, 'great men, among the Jews, Scribes, and 
Pharifees, who were called princes of this world,did ex- - 
peft that the Mefliah would thus appear. But the wif- - 
dorn^of God chofe quite otherwife :• it ehofe that wlien « 
the Son ot God was incarnate and became man , he (hould 
begin his life in a liable •* that he fhould for many years- 
dwell obfci^rely in a family of low degree intbq world, . 
ami afterwards fhould be in low outward circunaflances ; , 
that he fliould be poor, and not have where to lay his 
head ; — ^tlrat he. fhould be maintained by the charity of 
fome of bis difciples ; — that he fhouW "grow up as a^- 
** tender plant, and as a root out of a dry ground,*' Ifa,^ 
liii. 2. ** That he fhould not try, nor lift up, nor caufe- 
** his voice to be heard in the flreet**** 11a. xlii. 2. 
That he fhould conje to Zion in a lowly manner, '* rid- 
'* ing on ^n afs, and a colt the foal of an af&»*'— ** That 
'* ha fhould be defpifedand rejeftcd of men, a man of^ 
" forrows, and acquainted with grief.'* 

And now the divine determination in this matter is 
made known, we may fafely conclude that it ifr far the 
mofl fuitable ; and that it would not have been at alk 
fuitable for God, when he was raanifefl in fiefh, to. 
appear with earthly pomp, wealth and grandeur, al- 
though he afre£led fuch things as thefe. ■ No ! thefe 
things are infinitely too mean and defpicable for the 
Son of God to fhow as if he affe6led or efleemed them^ 

Mcn,if they ,had liad x\m \v2^y propofcd to them of the 

eternal 



Ser. X. in the Way of SicUvation. . 283: 

eternal Son of God appearing on earth, ,viz. in fuch ^ 
mean, low circumftancesy.would have been ready to - 
condemn it, as foblilb and very unfuitable for the Son . 
of God. ** But the fool iflmefs of God is wifer than 
"^men," 1 Cor. i. 25.. '"^And God -. hath brought to .. ' 
'* nought the wifdomof this world, ^ndthe princes of , 
•• this world/* 1, Cor. ii.6>'. ' 

Chrift, by thus- appearing in mean and low outward 1^ 
eircumflances in the world, has ppured contempt upon 
all worldly wealth and.gfory, and has. taught us^ to de- 
fpife- it. It is becoming of Chrillians to be above thefe - 
things and tadefpife them.> And if it becomes mean ; 
men to defpife them, how much more did it become 
tke Son of God ! And then Ghriil hereby hath taught 
us to be lowly. in heart. , We f«e hereby how lowly, 
that perfon was, ^hat was infinitely high and great. ^ 
How lowly then (houid we be, wboai?e indeed fo low • 
and vile. . Again, , ^ 

2i' The wifdom of God appears in ihe-work and bu- - 
finefs of the life of Chrift. . That, he fliould perfetUyi 
obey the law of God, under fuch great temptations : : 
that he fhould have confliflTed with and. overcome for 
us, in a way of obedience, the powers of earth and ; 
hell : that he (hou-ld be fuhjeftto, not only the moral ' 
law, but the ceremonial allo,.lhat heavy yoke of bon* - 
dage.. 

Chriflr went thh)ugh thetimeof his public miniflry, . 
in delivering to. us divine infcuftions and doQrines. 
The wifdom of God appears in giving .us fuch>.an one 
to be ourprophe't and teacher, who is a divine perfon,. 
who is bimfelt the very wifdom and word of God ;. 
and was from all eternity in the bofom of the jFather ; 
— ^fhat he fliould find fuch a one to teach us : bis word 
will tend to be of greater authority and weight than if 
delivered by'the mouth of an ordinary prophet. And 
then it is wifely ordered that the fame ihould be our 
teacher, that is our Redeemer: that his relations and 
offices as Redeemer,, might the more fweeten and en- 
dear his inftru£lioii» to us» We are ready to give heetl 

to 



284 The Wifdom ef God dif played . Ser. X. 

to thing* that are faid by one that is dear to u«. Our • 
love to their perfons ma^es us ta delight in their dif- 
courfe. It is therefore wifely, ordered, that he that 
has done fo much to endear himfelf to us, (hould be - 
appointed our great prophet to dehver ta us divine . 
doftrines. . 

5. The next thing to be eonfidered i« the deat^i of" 
Chrift, the only begotten Son of God' : his dying is a 
means of falvation for poor finners^ that no other bufe ^ 
divine wifdom would have pitched upon* And when • 
it was revealed, was doubtlefs greatly to the furprife of 
allthe hofts of heaven. ' This is what they admired « 
with great admiration when they faw it, and never will^- 
ceafe to wonder at. Andhow-aftonilhing is it, that a - 

fjcrfon thaf> is bleffed forever, and is infinitely and ef- ' 
entiaHy happy, Ihould endure* the gr«ateft fufferingn - 
that ever was endured f>n<3artb ! That a perfon that is ^ 
fuprema Lord and Judge of the world, ihould be ar— ^ 
raignedj and fhould.flaod at^ihejudgment-featvof mor- 
tal worms, and fhen be condemned* That a perfon* 
that is the living God, and the foantein of life, fliouli 
be put to death. Tliat a perfon that created the world, - 
an<f gives life to all his creatures^ fhoald be put to deatk^ 
by his own creatures. That a perfon that is one of in-- 
fiftite majefty and glory, and fo-th^ objea-of the love, - 
praifes, and adorations of angels, Ihould be mocked and' 
fpit upon by the vileft of mem. That a perfon that is •• 
infinitely good, and that is love itfelf,' (hould fufferthet • 
greateft cruelty. That a perfon -that-is infinitely be* 
loved of the Father, (hould be put to inexprefTiWe an-» 
guiflkunder his own. Father's wrath. Thathe that is - 
King of heaven, who hath heaven for his throne, and* : 
the earth for his footftool, ihould be buried in the prif-- 
on of the grave. 

How wonderful a thing is this ! And who would 
ever have thou^t of any fuch thing coming to pafs» 
But yet this is the way that God's wifdom hath pitch-- 
ed upon, as the way of finners' falvation ; and this not^ . 
unfuitable, or any di(bonourto Chrill... 

6, -The.. 



Ser. X. . in the JVdy of Salvation, 285 

6. The laft thing done to procure falvation for fin- 
»ers that we (hall here confider, is Chrifl*s exaltation. 
Divine wifdom faw it needful, or moft expedient, that 
the fame perfon that was incarnate, and that died upon 
the crofs, fhould fit on his right-hand, on his own "*% 
throne as fupreme Governor of the world ; and fhould 
have particularly the abfolutedifpofal of all things re- 
lating to man's falvation, and fhould be the judge of 
the world. . This was needful, becaufe it was requifite - 
that the fame perCon that purchafed falvation^ flioQld 
have the bellowing of it ;: for it is not fit that God 
fhould at all tranfa^l' with the fallen creature in a way 
of mercy, but by a Mediator. . And this is exceeding- 
ly for the ilrengthening of the faith and comfort of the • 
faints, that he that bath endured fo much to purchafe 
falvation for them, has all things in heaven and in earth - 
delivered unto him, that he might beflow eternal life 
to them that he purchafed it for. And that the fame 
p^rfoh that loVed them fo greatly,, as to fhed Ws preci- 
ous blood for them, was to be their judge, whofe fen- • 
tcn?e there could be no reverfing. . 

But this wa3 another thing full of wonders, that he ■ 
that was man as w^ll as God ; he that was a fervant, . 
and died like a malefa6lor ; that this perfon, not ex- 
clufive of the human nature, fliould be exalted to be 
made the fovereign Lord of heaven and earth, angels 

.and men'; the abfolutedifpofer of eternal life and death ; 
the fupreme judge>of all created ir>telligent beings, for 

.eternity; rand fhauld have committed to him all the 
governing^power of God the Father; and that, not 

, only ^4. God, .but a^ God-man, not exclufive of the 
hy man-nature. , 

As it is wonderful,, that a perfon that is divine fhould 
be humbled, fo as to become a fervant, and to fuffer as 
a malefa61or, fo it is in Hke manner, wenderful, the 
other way, that he that is God-man, not exclufive of 
the man-hood, fhould be exalted to the power and hon- 
ourof the great God of heaven and earth. But fuch won« 
ders as theJe has infinite wifdom contrived, andaccomp- 
liihed iaorder to our. falvation. . SER-*.- 



C 286 ] 

sermon: XL 

Ephesians iii. 10. 

To ike Intent tKatnow unto the Principalities and^ 
Powers in heavenly Places^ might id known by 
the Church tht munifold Wifdom of God, 

WE proceed now, in thfc feeon<l' place, to fliow^ 
how the wifdom of God- wiH appear by the 
confideration of the good that is obtained* by thofc 
forementioned things. The wifdom of 'the contriv- 
ance of our redemption will appear by conQdering, 

Fxrji^ Hdw great and manifold the good ends are 
that are obtained, - 

Secondly^ The wonderful iircHrofiances of the at- 
tainment thereof. 

Firjl, The good ends that are attained by thofe 
things dane in the workofTedemption/ are exceeding: 
great and manifold. 

ij The good is-exceeding tnaaifold* - 

Particularly, . 

(1.) All manner of gloFjrredoundd to ^©d hcreb/;* 
He is glorified in all his attributes ; ^nd each perfon of - 
the Trinityis, in this work, exceedingly glorified^ 

God has greatly -glorified himfelf in the work of cre- 
ation ; — and in many of his other works of providence': 
but above all is he glorified in thiy work of redemption* ^ 
All God's works do praife him.v- His glory fhines 
brightly from .them all: but as- fome ftars differ from 
others in glory, fo the glory of God fhines brighter in 
fome of his works than in ^others.-. And -amongft all 
thefe, the work' of redemption is like the fun in hts 
flrength. The glory of the Author is abundantly the 
moll refplendentin this work. . 

1 . Each attribute of God i* glprified in the work of 
redemption. 

( I.) In this work God has exceedingly glorified his 

wijdam^i . 



•^cr/XI. \in^ihe Way of Salvation. 287 

viifdom^ as may siBore. fully appear before we have 
done^withthis lubjeft. 

(2.) God hath exceedinglyi^lorified \\va powtr in 
this work. It fliows the great andinconceivable pow- 
. er of God. to unite natures fo infinitely, different as the 
divine and human, nature^ in one perfon« If God can 
make one that is truly God, and one that is truly man, 
ope an4 the felf-f<ane perfon^^what is it that, he cannot 
do ? This is a greater and more-^ marvellous > ejFprt by 
fair than cireatxon, or producing cfemething outirf noth- 
ing. 

The power ofGod^moft glorioufly appears in-man's 
b^ing at6l«ally faved and redeemed in this Avay. In his 
being brought out of a fiate of fin and mifery, into a 
conformity to God ; .and at laft to the full and?perfe£l 
enjoyment of God. «This is a more glorious demon- 
itration: pf^ divine -power ^an creating things out of 
nothings upoa two accounts. -One is, the eJ^cB is 
greater and Mi^ite excellent. To, produce the ©ew 
creature-is a mcM« glorious effeft than merely to pro- 
duce, a C4"e3ture. The -making a holy creature, a crea- 
ture in the Spiritual Image of God, in the ims^e of the 
Divine excellencos, and a partaker of the Divine nature 
— is a greater -effeftfthan merely to give being to a thinr* 
. And therefore, as tic effeft is greater, it is a more gIors« 
ous manifeflation of power. 

And then, up«n another account alfo, it is a more 
glorious manileftation *ofi Divine power ; and that is, 
thjat in this effeS: of the a£lual redemption of finners, 
the term from which is more dijiantjrom the term 
ta which J than in the work of creation. The term 
from whic6, in the work of creation, is nothing ; and 
the term to which, is being. But the^erm from which, 
in the work of redemption, is a ilate infinitely worfe 
than nothing ; and the term to which, a holy and a 
happy beings a fiate infinitely better than jnere being. 
The terms in the produftion of the laft, are much more 
remote from one another than in the firft. 

, And then the produftion of this laft jeffeft is a more 

glorious 



•£88 The Wijdom oJG^d difpiayed Sen XL 

glorious manifefiation of power than the work of crea- 
tion ; becaufe, though in creation the terms are very 
diflant, nothing is very remote from being ; yet there 
is no oppofition. The power of God, in producing 
that effe6l i§ not oppofed. Nothing makes a«y opppfi- 
tion to the creating power of God. But in redemp- 
tion, the power of God meets with, and overcomes 
great oppofition. .There is great oppofition in a ibte 
of fin to a fiate of grace* .^Men's luits antd corruptions 
are exceeding qppofite tO;gracevan4 holioefs ; and do 
.greatly refift the produflion of the efFcft, Jhis oppo- 
fition i8 overcome in ad ual .redemption. 

And befides, there is great oppofition from Satan. 
The power of God is very glorious in this work, be- 
caufe it therein conquers the ftrongeft and moil pow- 
erful enemies, making the moft violent oppofition they 
. are capable oL TPower never appears more ^ illttftrious 
than in conquering. iJefusChrift; in this work, . con- 
quers and triumph^ over thoufands of devils, ftror^ 
and mighty fpirits; uniting all their flrength againfi him, 
,Luke xi. 21. ^ When a flrong man awned keepeth 
** hi§ palace, his goods ar« in peace : but when .a 
** llronger than he flball overcome him, he taketh from 
'* him all his armour wherein he trufted, and divid^h 
"hisfpoil.*' ^-CoK ii. 15. ** And having fpoiled 
" principalities and powers, he made a fhow of them o- 
*'pehly, triumphing over them in the crofs." 

(3.) Thejuftice of God is exceedingly ^glorified 
in this work* rGodis fo Jlri£lly and immutably jull, 
that he would not fparehis Son when he took' upon 
liim the guilt of men's.fins, and was fubllituted in the 
room ot finners 1 he fpared him not at all. He 
would not abate him the leaft mite of that debt which 
juftice demanded. Juftice fhould take place, though 
it coft his infinitely dear Son his precious blood ; and 
his enduring fuch extraordinary reproach, and pain, 
and death in its moft dreadful form. Such was God's 
jullice, that his love to his own Son would not influ- 
r-Kehimto abate the leaft of what juiUce required. 

(4.} The 



Scr. XI. in ik£ Way of Salvation. 28$ 

{4.) ThehoHnefs of God is alfo exceeding gterious 
in this work. Never did God fo manifelt his hatred 
of fin as in the death & fufferings of his only begotten 
Son. Hereby he fhowed himfelf unappeafable to fin. 
And that it was impoffible for him to be at peace 
with it, 

* {5.) 'God hath alfo exceedingly glorified his truth in 
this w^y, both in his threatenings and promifes. Herein 
is falfilled the threatenings of the law, wherein God faid, 
*•- In the day thou eateft thereof thou ifhalt furely die. — 
"•^And curfed is every one that continuetli not in all 
** things written in the book of the law to do them. God 
fiiowed hereby, that not only heaven and earth fliould 
pafs away, — but, which is a great deal more, that the 
-blood of him, who is the eternal Jehovah, fliould be 
fpi!t,ratherthan one jot, or tittle of his word ihould fail, 
till all be fulfilled. 

(6.) And laftly, efpecially has God exceedingly glo- 
rified his mercy and love in this work. The mercy of 
God was an attribute never feen before in the exercifes 
of it, till it was feen in this work of redemption, or 
the fruits of it. The goodnefs of God appeared to- 
wards the angels in giving them being and hjeffednefs. 
It appeared glorpus towards man in his pi^imitive ftate, 
a ftate of holinefs and happinefs. 

But now God hath fhiown that he can find in his 
heart to love finners, thofe that defcrve his infinite ha. 
tred : that have provoked him by rebellion agarnft 
him; and that are enemies to him. And not only 
hath he (hownthat he can love them, butlove.themfo 
as to give them more, and do greater things for theni 
than ever he-did for the holy angels, that never finned' 
nor offended thejr Creator. He loved finful men 
fo as to give them a greater gift than ever he 
gave the angels ; fo as to give his own Son, and not 
only to give him to be' their pofleffion and enjoy- 
ment, buttogive him to be their facrifice. And here- 
in he has done more for them than if he had given 
them all the vifible world ; yea, more than if he. had. 
given them all the angels, arid all heaven befides. 

Bb God 



29« The Wifdcm of God dijplaytd Str/ XI, 

God hath loved them fo, that hereby Jie purchafcd 
for them deliverance from eternal mifery, and the pof- 
feflion of immortal glory. 

Secondly, Each perfon of the Trinity is exceeding, 
ly glorified in this wori. This is a thing wherein the 
workof redaxiption isdiflingailhed from all the other 
works of God. The attributes of God ^c glorious in 
other works of God : but the three perfons of the 
Trinity are diftinaiy glorified in no .work , as in tW 
work of redemption. In this work every difltna per- 
fon has his difiin£l parts and oiHces 9(rigned him.- 
£ach one lias his.particular and diftin6l concern in it« 
agreeable to their diflin£l, perfonal .properties and re-' 
lationi^ and oecumenical offices. 

The pprfons of the Trinity are each of them, ?dif- 
tiii£Uy and ^equally, glorified in this work. The re- 
deemed ba;v« an equal concern with, and dependence 
t|pPQ each perfon, in this aflfair, and ovf^ equal honour 
and praife to each of them. ' ' ^ 

The Father, appoints and provides.-the. Redeeiner, 
and accepts the price of redemption. The Son is the 
Redeemer and the price. < lie redeems by ofiering up 
himfelf* The Holy Ghoft immediately communicates to 
us the tbing^purchafed : yipa,^ he is the good purchafed. 
The fum of what Chriil purchafed for ui is kolinefs and 
happtnefs. £ut the Holy :Ghoft. is. the great principle 
both of all holioefsand happinefs. ^^The Holy Ghoft it 
the fum of all that Chciii purchafed for men. * Gal. iii. 
13, 14. Ht was made a eurftfor u$^thai toe mi^ht 
receive the promife of ^ke.^pirit^ through faith* 
Jihp blelfednefs otthe redeemed confifts in partaking 
of thrift's fulnefs, which confifts in partaking of that 
Spirit, which is given not by meafure unto him. This 
is,the oil that was poured lipon^he head of the church, 
which ran doMrn to the members of his. body ; to the 
(kirts of his garment. 

Thus we have an equal concern with and depend- 
ence upon each of the perfons of the Trinity diuinft- 
Jy ; !"P^" ^^^> Father, as he that provides the Redeem- 
er, 



Ser. XL in the Way of Salvation. 5^91 

cr, and the perfon of whom the purchare is made ;i— 
the Son ai the purehafer, and the price ; the Hbty 
Ghoft-aa the good purchafed., ^ 

[Thus we have coniidered how God is glorified in 
this work, which is part of the good ot^airled in the 
work of redemption.} 
. Wc proceed tiow/ 

II. To conflder the wifdom of God appearing in the 
variety,' and fexceeding greatnefs of the good tliat is 
hereby procured for ?»«rt. 

Here wc may dilKnftly confider— The vaiiety*— *and 
thegreatnefspf the gjood procured for mtfm ' i 

1.' Here are alf forts' of good procured • for . 'fallen 
man, that- he ^^W or can ftand in needofyirif t^pa- 
He oL The wifdom of God" appears ii^ tltetway of 
£lIvati6A in that it is fo fufficient a way. < H^t^in it ia 
iiioft' worthy" of an infinitely wile God, lai. lA it every 
way perfeSt and fufficient, andanfwersaU.aur>ne€|dkii 

We, in otfT falten ftate, are moll neceffitoHtsxriEfa. 
tares, fiiirbf our wants ; hut they are all' anfweradiia 
this way of faivation. Every fort of good is here proi.i 
cured. Every thing that would really (fcontribiitdto^ 
our happinefs that we can think of, and a greaum^y- 
tfaings we coutd BOt have thought of, had iiorOiriU 
purchafed them for us, and revealed them to us. iEy-» 
cty demand of our circumAances, and craving ^i .our; 
natqn^s, is here exaGtly ahfwered. i i ; ! • ^ • 

^ Firft\ A* for inftance, ws fland in nedd oi^peacA 
with ,Gc>d» • ^We had provoked God to €^ngdt% and* the 
wrath of ppd abode upon us, and we needed Jo have 
it^pppafed^ . This. is done for us in this Wiy oi falyaU^ 
tipn.) Cbrift, by fhedding his blood has fullyi fati-sfied 

i'lvftipe* and "jappeafed God's, wrath, for all that Ihall 
eiaeYe in^im. We w^ere, by theifentence of the law, 
condemned to hell. We needed to have cur iins.parlt 
d(liied|t|La( we might be delivered from helK/ Inithis 
w«rl^. pardon of : fin and deliverance frohx helliftpor^ 
chaffed for us, ■ . .,;•[•.;- ■ -.r'* 1 • «ii "^ ••{••' , ^i 
Secondly i We needed not only to have God's wrath ^ 

appeafed. 



sga Tke Wifdom oJG^d dtfplayei Sen XI. 

appeafed, and our fins pardoned^ but we needed -to 
have i\\Q favour of God. To have God^ not only not 
our enemy, but our friend. God's favour is alfo pur- 
chafed for OS by the righteoufnefs of Jefus Chrift. 

Thirdly^ We needed not only to be delivered from 
hell, but to hdivcfome faiis/'ying kappinejs heRov^ed. 
Man is of fuch a nature, that he has a natural craving 
and thirft after happinefs. And will third and crave 
till his capacity is filled. And his capacity is of'vaft 
extent ; and nothing but an infinite good can fill it, 
.and fatisfy his defires. But notwithftanding, provifion 
J5 made in this way of falvation to anfwer thofe needfe 
of our fouls. And there is a fatisfying happinefs pur- 
chafed for us ; that which is fully anfwerable to the 
capacity and cravings of our fouls. 

Here is food procured in this way of falvation to 
anfwer all our appetites and faculties of our fouls,.. 
God has made the foul of man of a fpiritual nature ;. 
and therefore he needs a fpiritual happinefs ; fome 
fpiritual objefl in the enjoyment of which he may be 
happy. And in this way of falvation, there is good 
procured, that is fuitable to this fpiritual nature of man, 
a fpirit. Chrift has purchafed the enjoyment of God, 
as tlie portion of our fouls, — who is the great and o- 
riginal Spirit. And he hath purchafed the Spirit of 
God to come and dwell in us to be an internal princi- 
ple of happinefs. 

God hath made man a rational, intelligent creature.- 
And man needs fome good, that fhall be a fuitable ob- 
jetl of his underftanding for him to contemplate ; 
wherein he may have full and fufHcient exercife for 
his capacious faculties, in the utmoft extent of them, 
or in the utmoll extent they are capable of; an objeft 
that is great and noble, <^ad worthy of the exercife of' 
the nobicft faculties of the rational foul. 

Provifion is made for this alfo in this way of falva^ 
tion, Hereit is provided that God hirafelf ftiould be 
theirs, for Iheni forever to behold and contemplate ;. 
whofe glorious perfections jiild works are mod worthy 

ob^e£l&, 



Ser. XI. in the Way of Salvation. 293 

objeas of the improvement of their faculties ; and 
there is room enough for them to improve them, and 
ftill to exercii'e their faculties to all eternity. > 

And what obje6l can be more worthy to exercife 
the underllanding of a rational foul, than the glories of 
the divine Being, with which the heavenly intelligen- 
ces, and the infinite underltandlng of God hnnrcit is 
entertained I 

Our fouls need fome good that fliall be a fiiitable ob- 
jefl: of the will and affetHons : a fuitable objetl for 
the choice, the acquiefcence^ the \ovCy and the joy of 
the rational foul. Fiovifion is made for this alio in 
this way cf falvation. There is an infinitely excellent 
Being offered to be-chofen, to be refted in, to be lov-. 
ed, to be rejoiced in, by us : even God himfelf, who 
is infinitely lovely, -the fountain of ail good ; a foun- 
tain that can never be exhauiled, where we can be 111 
do danger of going to excels in our love and joy ; and 
may beaffured ever to find our joy and delight in the 
enjoyment anfwerable to our love and deli res. 

Fourthly^ There- is all poflible enjoyment of thrs 
obje6J procured in this way of falvation. VVnen per- 
fons entirely fet their love upon another, they natural- 
ly^defire to fee that perfon : merely to hear of the per- 
if>n, does not, fatisfy love. So here is provifion made 
that wefhould fee God, the objpci of oiir fupreme luye. 
Not only that wefhould hear and read of him in his 
word, but that we fhould fee him with a fpiritual eye 
here : and not only io^ hue that we fliould have the fat- 
istaSion of feeing God face to face hereatter. This is 
promifed, Matth, v. 8. BUJfe^U ar^ the pure in heart ; 
far they Jhall fee Go^. it is promifed, .that we fhall 
not fee God as through a glafs darkly, as we do now, 
but^face to dace, 1 Cor. xiii, 12. That we ihall fee 
Chrill as he is, 1 John iii. 2. 

We naturally defirc not only to fee thofe that we 

love, but to canverfe with them. Provifion is niide 

for thi% alfo, that we fhould have fpiritual converfation 

with God while-'faere in this- world ; and that we fhould 

B B 2 be-^ 



*94 T^^^ Wifdom of God difplayU Scr. XI. 

bf hereafter admitted to converfe with Chrifi in the 
vciQ^ intimate manner pofEbte. Provifion i« made in 
this way of falvation, that we fliould converfe with God 
much more intimately than otherwife it would have 
been poi&ble for us ; for now Chrift is incarnate, he 
is in our nature : he is become one of us; whereby 
we are under advantages for an immenfely more free 
and intimate converfation with him than could have 
been if be bad remained only in the divine nature ; and 
fo in a nature infinitely diftant from us. 

We tiaturally defire not only to converfe with thofe 
that wc greatly love, but to dwdl with them. Pro- 
vilion through Chrift is made for this. It is purchaf- 
ed and provided, that we ihould dwell with God in hU 
own houfc in heaven, which is called our Father's 
houfe. — ^To dwell forever in God's prefence, and at his 
right hand. 

We naturally defire to have'a right to that perfon 
that we greatly love. Provifion is made in this way 
of falvation, thfit we fliould have a right, iw God ; a 
right to him. This is the promife ot the covenant of 
grace, *' That he will be our God.*' God with all^iis^ 
glorious perfeSions and attributes ; with all his power 
and wifdom ; and with all his majefty and glory, will 
be otirs : fo that we may call him our inheritance, and 
the portion 6i our fbuls : what we can challenge, hav- 
ing this portion made over to us, by a firm inilrument \, 
by a covenant ordered in all things and fure. 

And we may alfo hereby challenge a. right to Jefus 

Chrift ■■ Love defires that the right (hould be 

TiaturaL The lover defires not only to have a right 
lo the-Keloved, but t'htLt the beloved Jhould alfo have 
a right ts him : be defires to be his beloved's as well 
as his beloved fhould be his. Provifion is alfo. made 
for this in this wife method of falvation, — that God 
fhould have a fpecial propriety in thofe that are re- 
deemed, that they fhould be in a diftinguifhing manner 
i s : that they fhould be his peculiar people. We 
are told that God fcts apart the godly ioT hioifelf, PfaU 

iv. 



Scr. XL . in ike Way 0/ Satiation. ag^- 

iv. 3, They are called God's- jewels. The fpoufe 
fpeaks it with great fatisfaSion and rejoicing. Cant^; 
ii. 16. Mv beloved is mine^ and I am his* 

Love defire» to ftand in fame nearrtlAHoh to the 
beloved. Provifion is ma4e by Chrtft; that we fiiould[ 
Hand in the neareil poflible relation to God»ithat God ' 
(bould be our Father, and we ihould be his children. 
We are often inftrufted in the word of God, that God ' 
is the father of believers, and that they^are his family. 

And not only fo, but they ftand in the neareft rela- 
tion to Chrift Jefus.. Ther^ i* the clofeft union pof- 
iible. The fouls of believers are married to Chrift, 
The church is the bride the Lamb's wife. Yea, there 
is yet a nearer relation than can be reprefented by fuch 
a fimilitude as this* . Believers are as the very mem- 
bers of Chrift, and of his fleOi and of his bones, Eph. 
v. go. Yea, this is not near enough yet, but they are 
onejfirit, 1 Cor. vi. jy. 

Love naturally incliRes to a amfarmity io the be- 
loveds Tahave ihole excellences, upon the account 
of which he is beloved, copied in himfelf. Provifion 
is made in this way of falvation, that we may be con- 
formed to God ; that we (ball be transformed into the 
fame image, s Cor. iii. 18. " We all with open face, 
•• beholding as in aglafs, the glory of the Lord, are 
** changed into the ume image from glory to glory." 
— ^And that hereafter we ftiall fee him as be is, and be 
like him. 

It js the natural defire ol love to do fometking for 
' the beloved, either for his pleafure or honour. Provi- 
fion is made for this alfo in this way of falvation^ that 
we ihould be made infiruments of glorifying God, and 
promoting his kingdom here, and of glorifying him to 
all eternity. 

Fifthly^ in this way of falvation, provifion is made 
for our having every jori of good that man naturally 
craves ; as honour, wealth, and pleafure. 

Here is provifion made, that we ftould be brought 
to the highcft honour. This i» what God has proroif- 

ed, 



s^6 The JVifdom of God dif played ' Sen XI- 

ed, that thofe that hoti^our him^ he will honour^ 
And that true Chriitiaas (ball be^ kinga and prieits to 
God. 

Chrift ha^promifed, '* that as his Father bas^ppoin- 
** ted unto him a kiugdoto, lb he will appoint unto them^ 
*' that they may. eat and drink at his table in l.is king« 
•' dom." — He has prom i fed to crown them with a 
crown of glury, — and that *' they Ihall lit with him ii\ 
" his throne. And that he wiii confers their name* 
•* before his Father and before his angels. Will give 
** them a new name." — And tiiat they •* Ihaii walk 
•* with him in white*'! 

Chnli. has aUb piirchafed for- them tlie-^r^^i/^* 
xuealtk. All thole that are in Chriiiaie rich. They 
are now rich. . Tbey have the be it riches. Are rich 
in faith, and the graces of the Spirit of God. They 
have gold tried in the fire, . They have durable riches 
and righteoufnefs. . They have treafure in heaven, . 
where neither thief approaclieth^nor moth corrupteth. 
An inheritance incoiruptabie, undefiled, and fadeth ' 
not away. They ace poflellbrs of all things* - 

Clirill has alfo purcliafed pleaj'urt for them. Plea- 
fures that are immenfely preferable to all the pleafures- • 
of fenfe, .molt' exquilicely fweet and fatisfying. He- 
has purcliafed fur thein fulnefs of joy, and pleafures - 
forevermorc at God's, right hand ; and that they may 
drink of the river of God's pleafure. - 

Sixthly, Chriil has pure hafed all needed good ^<?/>i ' 
for foul and iody, VVhile we are here, iveftand in • 
need of theie earthly things, a& Cnrift obferves. 

Chrill has purchafed all that we liand. in need of, . 
and are bed lor us. He has purchafed that-God Ihould 
feed and clothe us. Match, vi, 26. " How much more 
'* fhall he feed you, O ye ol little faith !" Hc^w much 
more fhall he clothe you ! Chrill^ has purchafed that 
God (hould take care of us, and provide what is. need- 
ed, and (hall be belief thefe things, a» a father provide* 
for his children, i Pet. v. 7. ** Calling. yoor care 'Up- 
•* on Him, lor he careth for |^ou/' 

Seventkhi 



Ser..XI. in the Wa.y of Salvation. agjr 

Seventhly, Chriil has purdfiafed good that is fuita- 
ble for his peopie in all conditicn^s^ There is in this 
way of falvation, refpecl had to, and provifion made 
for all circumftances that they can be in. Here is 
provifion made» for a timeof a£EUfiion, of all they (haH 
itand in need of, al fuch a time. 

Here is provifton made for a.time of poverty and 
pinching want. 

-For a time of bereavement aoJ mourning—^ 

Fof fpiritual darknefs 

——A day of temptation- 



-A time of perfccution ■ ■ 

There is a fuitableprovifit^n made for a time of death* 
Sufficient provifion in this way of falvadon for fuch a 
time as that». Here- is fuch a provifion made that is 
fufficient to carry a perfon above death and all its ter- 
rors ; and tp give him a complete triumph over that 
king of terrors. Here^isenough m this^way^ offalva- 
jfeion to fweeten the grave, and make it ceafetofeem 
terrible. Yea,, enough to make death, in profpeft, to 
ieemdefirable ; and in its near approach to he notter^ 
wble but joyful .. 

Eighthly, There is provififin made in this way of 
falvation for the life and hleflednefs of foul and body 
tv all eternity, Chri/t has purctmfcd that we fhould 
be delivered from a (late of temporal death, as well as. 
spiritual and eternal.. He has purchafed, that the 
bodies of the faints (h-dil be raifed to a refurrefiion of 
life. He has purchafed all manner ot perfefchon for 
the body that it is^^ capable of; that it Ihall be raifed a 
fpiritual body in incorrupt ion and glory ; and be made 
like C brill's glorious- body, and (hine^as the fun in the 
kingdom of his Father. And that it (hould be glorifi. 
cd with the foul, and exift in a glorified ellate in union 
with the foul to all eternity. 

- Ninthly, But man in his fallen Hate ftill needs^fome- 
thing elfe in order to his happinefs, than that tliefe 
forementioned ^(bould be purchafed for him, t. ^. he 
needs to be qualijicd for the poffeffion and enjoyment 

o£ 



298 The Wifdom^vffioddifplayed • Ser. XI- 

of them. In order to out having a title to thcfe bTer. 
flu^» of the covenant of grace, there is a certain con- 
dition muft be performed by us. We muft believe in 
the Lord Jefus Chrift, and accepf of him as offered in 
thegofpel for a Saviour. But this we cannot do of 
ourfelve*. — But Chrift has- purchafed this alfo for -M 
the elcS. He has purchafed that they fliall have faith 
given them, whereby they iball- be united to Chriflr, 
and fo have a title to hi» benefits* - 
. But ftiU fomelhing further is neceflary for man, iix 
order to his coming* to the aBual poffeffion of the in- 
heritance. A man, a9 foon as he has beUeved, has a> 
title to the- inheritance ; but in order to come to the ac- 
tual poffefHon of it, he muft perfevere m a way of hd^- 
UneU. There is not only a gate that muft be entered, 
bat there is a narrow way that muft^b^ travelled before 
we can arrive at heavenly bleffednefs : and that is a 
way of univerfal and perfevering holinefs^ But men, 
after they have believed, xannot perfevere in a way of 
hoUnefs of themfelves^ . But there is fufficient provf- ' 
fion made forthis alfo, in the way of falvation by Je^- 
fus Chrift. The matter of a faint's perfeverance is 
fufficiently fecured by the purchafe that Chrift has - 
made. 

But ftill there is^ fomething elfe needful xn order to 
qualify a perfoii for the a£lual entering upon the eit- 
joyments and employments of a glorified eftate^- viz, 
that he fhould be made perfeftly holy ; that all r^nain- 
ders of fin fhould be taken away ; for there cannot any 
fin enter into heaven.. No foul muft go into thq glo- 
rious prefence of God with the teal^ degree of the filth- 
of fin. Bat there is provrfion madfe J for Chrift has 
purchafed, that all fin fliall be taken away out pf tl^ 
hearts of believers at death ; and that they (h6u(d be 
made perfeftly holy ; whereby they Chall be fully. aml_ 
perfeftly qualified to enter upon the pleafureH kna en-' 
joyments of the new Jelufalem. 

Chrift ha».p«r(cba(ed all, bothohjeaivekndjphe- 
seat gpod ; not only a portion to be' enjoy W b]r ui., 
, . .■■ s -•'■"' "buf'' ■ 



*'Scr. XI. ^ in ike Way ffSahaii^, o^^ 

bot all thofe inherent . qualiiicalions neoeflary to our 
enjoyment of it. He has purcbafed not only juftifi- ; 
. cation, but , raTi£li6catio& audi glofification ; both hoIi« 
jiefs and happinefs. 
. Having cojifidered the .^ood -attained in the wav of 
falvation as. intf^tj/k/^ and various, I now proceea, as 
propofed, 

cJI. To confider the good attained by this way of fal* 
- vation for us, as exceeding gnat. 

Ther? is not ooJv every fort of good we need, but 
of every fort, in tkat degree Co as to anfwer the extent 
of our capacity,, and the greateft ft retch of our deiires, 
ariiindeedof our con^eptioiis, 

. Greater than our conceptions are he re ■ 

Greater than ever they could bac, were it not that 
^ God's revelatiop^ and our own experience will leach 

us—- 

>. Greater than the tongue of angels can declare 

The deliverance that we have in it is exceeding 



great- 



• Troni guilt 

• From fin itfelf- 

• Anger of God- 



• Mi^ries of hell 

Objective and inherent good- 
ObjeQiv c 

.God 

iefus Chrift 
.ove grea t 
Relation near 
Union clofe- 



Communion intimat e 

Vifion clear ^ 

-* Communication great 

-7"^ — Conformity pcrfef l ' ^ i >. 
— ^Enjoyment (uil , ■ » ■■ 

— — Honour great 

— j-^jGJpry ineSabie«;of both foul and body 
— -^ Riches immepfe^T-God anfl ail things are the 
Chriftian's trcafure Pleafures 



goo The Wifdom Q/God difplaytd Ser. XI- 

PleaCufes mifp«^«ble & inconceivably great-*- 

t0 * , Rivers of pleaf ure -. — 

A» toxluration-^infinitei 

The benefit procured for us is doubly infinite. Our 
deliverance is an infinite benefit ; becaufe the evil we 
.are delivered from is infinite r 

And the pofitive good befiowed is eternal. The f uU 
•enjoyment of all thole hleiTings merited, will la& as 
long as God will laiL 



SERMON XIL 

Ephesians iir. lo. 

To the Intent that now unto the Principdlitus and 
Powers in heavenly Places^ might be known by 
. the Church the manifold Wifdom of God. 

From whence we obfcrved this ^ 

DOCT. The wifdom appearing in the may of 
falvation by Jefus tkrijl^ if f^r abovt.tbe 
wifdom of the angels. • 

For the more dillinS handling of which, we propof. 
ed to illuftrate two prppofitions* 

I. Prop, That there is great wifdom nifinifefted in 
contriving the way of falvation by Chrift. 

II. That this wifdom is above the wifdom of tlae 
angels. 

To fhow that it was a wife way, we propofed to con- 
fider two things. . . • 

Firjl^ The wonderful nefs of the things done by 
which redemption is procured. — ^The choice of a per- 
fon — fubflituting him, — The incarnation of ChriA — 
his life— his death — and bis exaltation. 

Secondly^ The wonderful aefs of the way appertain- 
ing to the good obtained by it. Under which we prx>. 
pofed to confider two things, i . How great and man- 

ifdd 



Set. Xll. in tie Way o/Sahetitn. joi 

ifoJd* the good «nd« are tha^ are obtained by it* t. The 
wonderful circumftances of the attainment. 

(i.) How great and manifoid the good ends are that 
are attained by it, as they relate— to God — to men — 
. to ahgels-^and devils, i , How God is glorified here- 
by. 2. What good is procured for men. 3. What 
benefits the angels have hereby. 4* How Saun is o- 
yerthrown. 

Having in the preceding fermon confidered — the 
glory that is brought to God— and the good that is pro- 
cured for man. r proceed, 

III. To confider^ what benefit the angels have by 
what is done in the affair of our redemption.' So hath 
the wifdom of God contrived this affair^ that. the ben- 
efit of what he has done therein ihould be fo extenfive 
as to reach the elefi angels* It is for men that th^ work 
of redemption is wrpught out ; and yet the benefit of 
the things done in this work is not confined to them, 
though all that is properly called redemption, or in- 
cluded in it, is confined to mea. The angels cannot 
jpartake in this, for -they have no need of any redemp- 
tion, having never fallen. Neither have they that di. 
re6i benefit by what is done in this work, thabman has, 
yet they have great indire6l benefit by it, 

God hath fo wifely ordered, that what has been done 
direftly, and efpecially for men, in this, fhould re* 
dound to the exceeding benefit of ^all intelligent crea- 
tures that are in favour with God. .T^hat the benefit 
of it fliould be fo diffufive as not to be confined to 
earth, but reach heaven itfelf. So great and manifold 
is the good attained in this work, that .thofe glorious 
fjpirits that are fo much above us, & were fo highly ex- 
alted in happinefs before, yet ihould .receive great 
addition hereby, 

I will (how how in fome. particulars, . 

1. The angels hereby fee a .great and wonderful 

manifeftation of th^ glory of God., The happinefs of 

angels, as well as ot men^ confilU veiy mtich in be^ 

holding the glory of God. The excellency of the di- 

C c vine 



302 The IVifd^m of God dijplaytd 6er. XTl. 

vljie Being is a moft delighllul fuhjeft of contemplation 
ty> the faints on earth ; but much more to the angels \k 
heaven. The more holy any being m, the more fweet 
and delighllul will it be to him^ to behold the glory and 
beauty of the fupreme Being. 

Therefore the behotding the glory of ^ God -rauft be 
•exceedingly ravifliing to thehcly r.ngelsthat are perftil 
in holineTs, and never had their minds leavened With 
fin. The manifdtations of the glory of God are, as it 
nv'fFe, the food that fatisfies the angels ; they . live 
thereon. .It is their greateft happinefs. 

And it is cjcceeding delightful to them lo behold tlie 
glory of God manifelled iij his works. It is witheut 
doubt rauchof their employment to behold^the glory of 
God appearing in his work^. .Therefore thiswork of re- 
demption greatly contributes to their happinefs and de- 
light, as the glory of God is foexceediiigly manifefted 
by it. For what is done, is done in the-iight of the an- 
gels, as is evident by our text and many other pafTa- 
jres of holy fcripture. And they behold the glory ©f 
God appearing herein with entertainment and delight ; 
as it is roarnfeft by i Pet. i. 12. Which things tkt 
angels chsfirc to look into. 

The angels have this advantage, that now Ihey may 
behold the glory of God in the face of Jefus Chrifi, 
whereit fliines with a peculiar lultre and brightnefs. 
This is fpoken of, 1 Tim. iii. 5. Great is the my/iery 
of godlinej's* God was manifefl in thejl^fh^jw/iifi- 
td in the Spirit^ feen of angels. Perhaps all God's 
attributes are more glonoutiy manifefted in this work 
than ill any other that ever^tie ang^U, faw. 'There is 
certainly a fullei* manifefl ation of fome of his attributes 
than ever they faw before ; as is evident by the text j 
,as we have obferved already. And efpecially it is fe 
with refpefl to the mercy and grace of God, that fweet 
and endearing attribute of the divine nature. The 
angels of heaven never faw fo mudti grace tnanifefted 
before, as in the work of redemption, nor in sany mea- 
f\^rc equal to it. It is exceeding, ravUhiqg to them 

to 



Sfer. Xir. inthe Way of Salvation, 393 

tG beheld fuch a difcovery. of* thk amiable per.. 
frQron of God. How full of jpy doth it fill thchearts. 
of •tlie angeUy.to fee fuch a boundierti and bottom lefs 
ocean of 4ove-awd grace in the heart of God. And 
therefore with what rejoicing do all the; angels praife. 
Ghrili for this work, of divine grace,. his being llain L 
Rev. V. li, 12. ** And I belield and beard the voice 
" of many augds roundabout the throne, and thebeafls* 
** and the elders : -jwd the number of them, was ten 
••^ thou fan d-tiraes tenthoufand; and thou fands of liiou- 
'* fands ; faying. with a loud v^ce, Worthy is thn 
** Lamb that was (lain, to receive power, and riches, 
*• and wifdom,,a<i4 ft*'cngih^ aad honouiv.and. glory,. 
''andbkffiHg*!-' 

2« They have this'benefit by it,, that:, hereby Jcfus 
Ghrift, God-man, is become their head.. G(jd, fub- 
fiiHngixi three pcrfons, K^her, Son,. and Pioly Ghcll;, 
was-the King of augels-, and would havekbeeo, if it had 
not been for oui^ ce^^mptlon. But it was owin^ ax 
what is done in this work, that Jefus Chrift, as God- 
inan, becoaiei the head of the angels. Chrifl is now 
not only the head of angeU fimply as God, bnt a> 
God-man^ Col.-ii. 10*, ** And ye are complete in him, 
♦•' who is the h«ad of-all principality and ppwcr." Eph. 
iy 20,. 21,-22 . •' Which he wrought in Chrift, when 
** he raifed him from the dead, andfct him on his own* 
•,*- right hand in heaveuly places, far above all princi- 
•"* paiity, and power, and might, and dominion, and 
** every name that is named, not only in this world, 
" but alio in that v*hich is to come. And hath put all 
** things under his feet, and, gave him. to be the head 
. '*■ over all things-to the church." 

This is a part of the exaltation and gloryof Chrift 
• which God cont'ers. on him as his reward. But not 
only fo, bm it is greatly ao the angels benefit. It is 
God's manner in his dealings with his ele£l creatures, 
in the fame works wherein he glorifies himfelf, or his 
Son,. greatly to benefit them. The fame dealings of 
kisthataremoft for his glory, fhall be mofl: for their good.. 



8C4 The Wifiom ^/God dxfptayed. Ser. XH. 

That Chrift God.mati ffiould be made the head of 
rhe angels, is greatly to their benefit'.. 

Firjl^ becaufe they become hereby more fiearly-.ro- 
lated to fo glorious a perfon. They have a more near 
relation and clofe union with the Son of God than oth- 
erwife they would have. The angels efteem it a great 
honour done them to be related to^ fuch a perfon as 
Jefus Chrifl, God.man, who, by reafon that he is a 
divine perfon, is an infinitely honourable perfon. 

The angels, by Chrifi's becoming their head, are be^ 
come nearly related !• him. They wiih the faints are 
gathered together in one in Ghrifi, Eph* i- lOw They 
by virtue hereof, though Chrift be not their Redeeta. 
er as he is ours, yet have a right and propriety in this 
glorious perfon as weH as we. He is theirs : though 
not their Saviour, yet he is their head of government, 
and head of influence. 

. Secondly y Again this is greatly to their benefit ; as 
they, as well as we, hereby are under advantages for a 
far more intimate converfe with God. The divine 
nature is at an infinite diftance from the nature <yf ati. 
gels, as well as from the nature of man. This diflance 
forbids that familiarity and intimacy, of intercourfe.— 

It is therefore a great advantage to the angels, that 
God is come down to them in a created nature ; and 
in that nature is becornetheir liead ; fo that their inter- 
<ourfe and enjoyment may be more intimate. They 
aie invited by the fimilar qualifications of the created 
nature that the Son of God is in. 

Thirdly^ It is for the benefit of the angels, as here- 
by the eled of mankind are gatliered into this fociety. 
Chrift, by the work of redemption, gailierk in the eleft 
of mankind to join the angels of heaven. Eph. i. lo. 
*' That in the difpenfation of the fulnefs of times,* he 
•' might gather together in o*ie all things in Chrift, 
** both which are in heaven, and which are on earth, 
'* even in him.*' 

Men are brought in to join with theangelif ; to join 
with them in tlieir work of praiCng God t -to partake 

with 



Ser. XH. ii^'tAe Way afSaluatiin. gpg 

Kvk1> them of t\mx> cojoyments*- The axjgefe greatly, 
rejoice at this. They rejoice when but one perfon i» 
gathered in, ^s Chrill teaches us, Luke »v. lo, " Like* 
*' wife I fay unto you, there is joy in the prefeiice of 
** the angels of God over one (inner tliat repent eth.'' 
The heavenly fociety is made more complete by this^ 
ajcceffion of the faints to it. The faint^dnd angels wilF 
goRtrifcute to the happiiicfs of each other* The.angels 
rejoice tiiat otliers <iu:e added t^ join them and ailiil theriL 
iu praifing God. . 

'rhe vacancy, by. the fall of angels is filled up- ' ■ 

Fourthly i It tends to make the .angej* the more ta^ 
piiaethtir happinefs^.when they feehoWfnjuch.it coft" 
to purchalie the fame. happin@fs for maii.>. The angelsf 
though they. knevv.fo much,, yet are not incapable of. 
bcii^ taught niQre^ and more. of the worth of their own- 
happinefs. . Iw the worth of it i% infinite, and there- 
fore -tjie- lender ftandiug of 'ail ang^l canuofe coniprehend 
il^ , But wh^n'theyfaw how much it co& topprcliafe 
xhe fame.happinefs for man, that it* coft.: the. prxjcious ^ 
hiood of xho Sod of God. . This tended to give them a- . 
great fenfe»of the- infinite: value.- of theLr happiriefs. . 
They never faw>.fuch a.teftimanyfOl tij^; value of the 
eternal enjoyment of God bei4>re» 

"i hus -\v.e have Ihioyn l^vyr . the wifdoni ?of God ap- 
pears inahe work^af .redemption in the good ends at^- 
•tailed thereby^ with refp^ft^ God,; men, and angek. . 

We come now, . 

IV. To (how what good ends are, obtained with re- 
,fpect to the devil, God's gf and enpmy, in his.overthrow 
and the. rujn ot. hi.s kuigd<>n). . Satati and hi^ angels re- " 
U^lledagainfl God in lit^aven. He proudly prefumed 
to trVfhis iirengtiuwith God's.' He pppofc-d lirength. 
And when Godj^by iiii a) Height y^ovvcjr^ overcame the 
ll-peiigtb of- Sat^iA and . ff nt • higi Hke Jigiitning from- 
heaven to heil witli aU his ^nny^ Satan docs -not give 
out; but. tjiough he '.was conquered when he ©[ipofcd 
Ins ilrengtla to God's,fy«t hje hoped to get the vido?y 
by.fubtilty. Th^iigl^ be covildinut overcome God by. 
C c a . power,. . 



. jjoi TheWifdom ofG&J difplayU %tr/XlV:. 

power, yet he hoped to fueceed fcy craft ; .tfcougb fee 
found that God's powercoaW eafily Caft them htadteug. 
from lieaven to theb^ttonrfeftxpit, yet thw proud fptrit 
did not defpair of oiitwittir>g Odd ; andfo by hi* fub- 
tilty, difajppointing him of his end in creatingthts low- 
er world. 

God tlierefore has (hown his great, wifdom iii ovei*- 
tlirowing Satan's defign. He hiW difappoi nted the' de^ 
vifes of the crafty, fo that they cannot perform their 
enterprise. He has carried Satan's counfel headlong. 

1. Satan thought to have difappoint^d God of hfs . 
own glory, that he defigned in creating this lower 
world : and to make mankind, which God 4iad^ ^ftftde 
for Ills owrftgjory, tiot to be for God**, l*at for his own ^ 
glory, iff n&tting up himfell'god 6%^er them. 

Now Chrift; by what he has done- in .the-'work of 
redemption, has overthrown Satan ; has utt»ly fruf- 
t rated him as to this end of hi^^ viz. robbing Gt»4 of 
his ^ar\\ God is not robbed of his glory, bat is ex- 
ceedingly glorified in mankind in The cleS^ to the 

f urprize oi angels and devils. God hy redemptim has 
all the glory of mankind that he intended, and more - 
than ever either meh, angels, or devils thought of, or t 
imagined that God intended, 

Satan did riot knoV «tiy Way fiow G(^ tJooM have - 
his irtrended glory by* mankirta, after he^ had procured 
their fall. Sirt God knew a way that the devil neVer 
thought of.lf Neither could the wifeft angel in heaven 
haveihotig^ of it. • ^^ ' 

God might hive glorified his jtifirce ifr the deftruc- 
tion of all mankind. But ii wat Girf's defign, in cre- 
ating the world; to glorify his goodnefs anci love'; -and 
not only to be glorified eVentnaHy; bitt t© be fcrvc*and 
glorified aftually fey, mankind.' Satan inteniied to 
fruftrate God of this end ; but his defign i» Cdn^'mmd- 
eJ by the redemptiott '6f Jfefus CJhfifh 

2. Another delrgn of the devil *was to gratify bi« en- 
vy in t)ie utter defiriuftion of matikind. ' But, by the 
redemption cf Jefus Chrift, ♦ this maUciows defign of 

Satan's 



9tt. Xlli inti€ W^y of S^tlvamn^ <.^ f^ ^ 

Stitait's^s cFoft : beea^re att the ele^B:^ whOfzn^Ood de^ 
%f^.ftQuIdbe ha^py when he mad^^e ^orid^ aitl 
brou^ to their deiigned happin^s, A¥^bich is muck 
greater than evei* Satan thought JtiMraft; in. God'a beapt 
4» beftbw.on man.. 

And though fome of mankind ^re I^ft to be mife»- 
We, yet that does «ot anfw^r Satan's end; for this is 
ordered far.G«d-s glory* . No more ^ are left mifecabie 
Tthan God faw meet to gbrify hi« juftice upon. 

One end why Gdd buffered jSa&n to do what he did 
-in procitriflg^eiiaU of ;man was, that, his Son migh^ 
:ht glortfted in 'Conqi|ering r-tbaii. flrong, fubtiley aod 
|>roud fpirit, and triumphing over him. 
' How gloriou^-ddth Chrill JefuS' appear , in bafflii^ 
and triumpt»ing jO^rer- this proud king of darkneft, and : 
all tbe.hanghty confederate rulei» of hell. * 

' H<lw glonons a fight ia it to (ee the meek and patient 
Lamb >o( iGod,\leataing>thatr prond,^ m.aiicioua» and \ 
tnighty enemj/^iniriumph 1 :What fongs doth this caufe . 
•in heav«n I > 

it: wasa.gidrknMt^ght in Ifrael to fee David carty^ - 
iog the head of Goliah in tri»qipb to Jer4iialem. It 
appeai^ed a glorious Qgbt to the. daughters of Jftae),. 
who came out with timbfiels and wjkh dances, and fang,, 
Stiut hmih JliSfimkis, M^mf^nds^and Bamd his ttn ^ 
thonfands^,^ But> hoW^muWh ipore gj|ariou^4Q fee the 
'£9« of Ddvid and the. Sto ,of /C0d»> casTying the bead ^ 
<if the fpiritual ^oliadi, thecbampion of the. armies «i ; 
hellj in triumph to the heavenly Jenifaleror' 

This viSory . of Cliriilis^ much celebrated. , Itia 
with -a pKfncipal miew to this, that Ghriftiia f:a]le4 the 
' Lffrdp/A&fis-orf^rm^s* mnd {t man of wttr^ £xod. 
^iv.-g. And Pfa). X9Liv. 8( . ^4^, i)f thisMng oj glo* 
ry4 Tht Lfirdjlranga$kd.mghiy, tie Lord mighty 
iniattU, 

Thus we have krieSy^ fl^wn^ haw the wifdoro of 
God appears in the cetitTitiaiifQC of our falvation, By 
the gr^atnefs, and matifokhvefsi of the good ends that 
are Stained. We;pfoc^>t 

St€ondly^ 



;H 



Th^^ Wifdr>mof G(jd 'dif^laytd Scr.i XU» 



Stconily^ Tofhow how the wifdom of God ap^ 
pears in the wonderful m^ianer and ctrc uni fiances.. o£ 
the attainment of this good. Aqd here, . 

• 1. 1 would obfcfcve. fouae things under this -bead, 
with refpeQ to the glory of God that is obtained tber^*- 

!• By this Gontri vane e» for iou* redemption, God!s 
grcatell dishonour is raade an.occafion oi his greateft 
g 1 ory . S i n is a t hin^; by* wh ich G od i s grcatjy. di fhour 
oured : the natjiire%ol^- its- principle is enmity ^gaiuft 
God, and contempt of ■•{lira. And man, by hi* rcbel- 
Uon, ha^ gC^^Mx di(ho4ioured God. l^ut this .diiboo»- 
our, by the contrivance, for our redemption, is made an 
ocpafionof -the greatefr inanifellatrion - of God's gjoiy 
.that ever muis.. Sin, the grcatcH evil, is made an QCr- 
cahon of the.greatcilggod... 

Itispiadeanpccalio;ivx)f a. greater glory tlian be- 
fore ,waSj or than- other vv-ife. would ivave been* -, It o 
,tbe nature of .aprinciplc of fin that it feeks to dethroo^, 
- God : but this is hereby made an occafionof :the great- 
cfl manifeftation of God's -royal majefty and gloi^y that. 
ever was. By .&n,iiian l^as.llightedand delpifed God. . 
., But this is made an occaflon of his appearing the mose 
. greatly honourable. , Sin calls con tejnpt upon the au- 
,thority4nd law^pLGod,. But* this is, by tJie .contri- 
vance forxvur redemption, made- the occafioji of the 
•gfcatefl honour done to that fame ainhonity, and .^hat 
very law, that ev^r was. It was a j^reat^cr honour to 
the law of Gqd, that Cluriilwas fubj^ft^o ity ,and 4^- 
beyedit, than if> all mankind had johayediw . It was a^ 
• j^'eater honour to God's autliority,.that Ghrift^fliow^ed 
fuch great rcfpeti aiid fuchcntirajfubjcttion tait:, than 
the peife6^ obedience, of all-, the, a»g<H8 in heaven. .. 

Man,by.his f]n,fliowed. his enmity agi^inik the holincfs 

of God : but this is made an occafion of thcgreat^eft 

raanifeftitfion of God/s ho^inels. TiK« holiuefsof God 

never appeared to the degfeeit did when God cxcp.ut- 

-.^ vengeance upon his own dear Son. 

fe. So has tlie wifdom of . God .cpntriyed that thofe 
. . . , ^ attributes -^ 



Ser^ XII. in\ the W§f of Satvatwn.^ gsg^ .^ 

attribtites;^e glorified in mafn's falvation, whofe -glory 
feemed ta require hb defftirt*ftion. When man had 
fallen, feteral attributes of Ood feeoied to require hi» 
MkruRkm^ The jujlice of G^d feenied to require it ; 
for the juftrcc x>{ Ood requires, that fin be punifljed afs 
it defe^ves : but it^deferves no lefs than eternal dc- 
ilrudibn. God proclaims it as a part of the glory • of : 
hkn^ure, that he/will. in no wife, clear, the guilty y. . 
E^od. xxxiv. 7. 

And fo again the. holinefs of Gcki feemed to require 
muxi^s deftru3ion ; for God by ihis 4w)linefs infinitely 
bates fin. Tliis . feemed = to require^ therefore, thatt 
Ood ihould manifeftv^a proportionable hatred of the* 
ikiner ; and ihat.be fli^uld be forever as enemy Uoto 
Urn. ' 

And the truth of "God fi^emed alfo to require ^man's 
deitruQion; for eternal death was what Qod bath 
threatened for fin ; one jot or tittfe of which word can- 
not by any means pafs away. . 

But yet fo ha^ God contrived that thofe very ;Mru 
btites not^nly^do allow ,of man** redemption, and «mv 
MOt oppofite unto it ; their gtdry js not .only not incon- 
fiAent with it, but they are glorifi^ in it. That fame 
vindiQive juiHce is glorified in this way .of falvation. 
It is maniieft in the death atvi iftrffer^ng^- of Chrift : 
So that fame holinefs of God and hatred of fin, that 
feemed to. require man's damnation; isfeenin Ghrift.*$ 
dying fdrfinners.t. 

So herein atfo is manifefttitl and glorified thd truth 
of God, in the threaten ings of the law>- 

3. Yea, it is fo ordered now, that the glory of thefc 
;)ttributes requires the ^falvation of ithofe that believe. 
The jilftico of Odd that required maa's damnation, and 
feemed incon&ltentMwith his ialvarion,^ now- does as 
much require the falvation. of thofe that believe in 
Ghrift, as ever before it requited^heir damnation. Sal- 
vation is an abfokite debt to the believer from God, fo 
that he may in juftic^ demand and chalh^ngc it ; not 
upon the account of what he himfelf has done, but 

. upon 



upon ific-aceoufit of wliatihw fiiretyhas ddne. ' For^ 
Chrifl hasfatisfredjuftice full^ for his fin* ; > fo thar 
it is but athingthat may bcchaHtngied, thatGod fljould' 
now releafe the believer irom the ptmifhtnem ; it i»* 
but a piece of julHce, that the creditor* fhould releafe 
the debtor, when he hasfuHf paid the idebt. And a- 
gain, the believer rmy demand eternal lifer beca^fe it 
has been merited by CUrift, by a merit of con*drgnity. 
So it is contrived, that tllat juftice that feemed-'to re- 
quire man's deftruftion, now requires^his-faivation. 

. So it is with the truthof God. The truth of God, 
that feemed to require man's damnation, 'now^ requrresi 
man's falvation. At' the fame time that the threat-^ 
ening of the law-ftands^good^' there is apromife of e- 
ternal life to many of them that have broken the law.' 
They both (land good at tfie fame time :• and the truth 
of God requires, that* both fhould • be • fulfilled. And- 
how much foever they f^emed to^ interfere one with a-- 
nother, yet fo is the matter contrived in this way o£ 
filiation, that both are-iulfilJed/ and. do not' interfere 
one with another. 

At the very fame rime that G^d uttered tMt threat- 
enin,^, In the day thou tateft thereof thou JhxUt fare^ 
ly die : and-at-the'-fame time that Adam had firft eat. 
en the forbidden fruit; there was: then a promife flood 
good, that many thoufands of Adam-s raee fhould ob*. 
tain eternal life; for this prom-irerwast made l>€fCHre the 
world was to Jefus Chrili. What a difficulty and ao- 
inconfiftency did here Teem to be ? But it was no dif. 
ficulty to the wifdom of Goid, which had fo contrivi- 
ed tl.a-t there fhould- appear no in<iOnfiliency ; but 
that that promife, and that threatening, fhould be both 
fully accomplifhed to the glory of God's truth in each 
of them, Pfai. Ixrxxv. lO.^Mercyand truth ari met io^ 
getker, righteoufriejs ^ and peace hav't kijfed eack 
other, 

4. Thofe very attributes which feemed to require - 
man 's dcff ruftion, are more glorious in his falvation then - 
tfaey. would .have heen in hi& deffruft ion. 

TJie 



Ser. XII. intheW^yofSaivatwn. ^9 

The revenging joftice of God is a great deal rmpre 
manifefted in the death oi'Cbiiil than it would havebeea 
if all mankind-had been damned to all eternky ; and that 
l^ecaufe, itoiamliad refnaioed under the guilt and impu- 
tation of fin, the jufticeotGod wotildjiat havehad fuoh 
a trial as it had when his own Son was under the impu- 
tation of^n.^lf all m'ankiad had*ilood guiky, ^ndjuf. 
tice had called for vengeance upon them — that would 
have been in no wife fuch atrial of the inflexiblenefis 
find unchangeablenefs ofthejuilice of God, as when 
faisowD Soo^ that vwas the objd:l of his infinice lovt^ 
BndinAvh(m)4i&infitutely Relighted, .flood . with - the 
imputation of guilt upon hirp. 

This'-we« the greateit trial that could be, ^whether 
•God's juftice wasperfeS and unchangeable, or not. — • 
^Thi.s wasihe greateil poflible trial, whether or no God 
-was fo juft that^he would not upon any account abate of 
.what juftice re<juir«d. .This was thegreatell trial that 
can be conc^ved-^ ofvwhekher or no:vGod would have 
any refpeft to perfons in judg-ment. And .God, 
when there- was fuch a tfial, hath appeared immutably 
juft. He eafeaOedaU.even-theutmoA farthing of the 
debt due to juftice, of hisSon. 

Sothemajefty of God -appears much more -in. the 
iuSerings ot Chnft than it would havedonean ths e- 
ternalfufterijags of all mankind, — that his juftice (hould 
be executed upon fogrcat aperfoUj-aperfon of infinity 
dignity. It exceedingly, ftiows the awful majefty of 
God ; as the majefty of a prince appears greater in 
.the juft punifliment of great perfonages that are under 
the guilt of treafonthan lefler perfons. 

And then the fufEeringsof Chrift have this advan- 
tage of the eternal fufferings of the wicked, for impref- 
.finjj upon the minds of fpetlators a fenfe of the dread 
.majefty and infinite juftice of God, andhis infinite ha- 
tred of fin, viz. that the eternal fufferings of the wicktid 
never will be feen adlually accoropliihed and finilhed ; 
^whereas they have feen that wiich is e<iuivaient to thofe 
eternal fufferings a^i^ally fulfilled and finifhcd in the 
tfuffcrings of Ciuift. 5. 5uch 



8tii The Wifdif^m of God difpUyed - Scr. XIL 

5* Stichis the wifdom of this way of falmioiT, that 
. At more any of the ele£k have difhonpured' God, the 
more is God glorified in this re4emption« Such won- 
ders as thefe are accomplifhed by the wifdom of this 
•way of falvation. Such things as thefe, if they had 
■ been propofed to any creature-intelHgence, would have 
feemed Grange and unaccountable paradoxes, till the 
counfels of divine wifdom concerning the matter were 
unfolded. 

So fufficient is this W4iy ei falvation, titat it is not 
inconfiftent with any of God's attributes, to fave the 
chief of finners. Howev-er great a finner any one has 
been, yet God can, if he pleafes, fave without any in- 
•jury to the glory of any one attribute. And «ot only 
fo, but tlie more finful any one has been, the more doth 
Ood glorify himfelf in his falvation. The more doth 
he glorify his power, that be can redeem one in whom 
fin (6 abounds, aiKl of whom Satan has fuch ilrong 
pofleffiom The greater triumph has Chrift over his 
grand adverfary in redeeming, and feuing at .liberty 
from his bondage thofe that were his greateft vaiTals. 
The more doth the fufficiency of C brill appear, in that 
it is fufficient for fuch vile wretches. 

The more is the fovereignty and boundlefs extent 
of the mercy of God jnanilefied, in that it is fufficient 
40 redeem thofe that are moll undeferving. Rom. v. 
to. *' Where fin abounded^ grace did much more a« 
bound," 



SER, 



• „ . I 3»3 ] , 

: SERMON XIIL 

Ephesians iiii 10* 

To ike Intent that now unto the Principaliiies and 
, Powers in heavenly P laces y might pe known by 
the Church the manifold Wijdom o/God^ 

We now come, 
II. 'Tp'O take notice oF fome wonderful circumflanc- 
X es ol the atfaihnrent ot" our good hereby, which 
fliows the great wifdom of this contrivance. 

1. So hath God contrived in this way, that a fiuful 
creature flioald become not guilty \ and he that has no 
righteoufnefs of hlsDwn, ftould become righteous* — 
Thefe things., if they had been propofed, would have 
appeared contradiQions to any but only the divine 
underflanding. a 

If it had been propofed to any creature, to find out a 
way that a finful creature fliould fiot be a guilty crea- 
ture, how impollible would it have been judged, that 
there fhould be any way at all. It would doubtkfs 
have been judged impoflible but that he that has com. 
niitted fin, muft Hand guilty of the fin he has commit*- 
ted. And if fin be fuch a thing as neceflarily obliges 
t0puni{hnient,then,thatit mufl oblige to puniftment him 
that has cottimitted it.. If punifhment and fin be in* 
feperable, then that punifiimtm and the fin ner are in*. 
feperable. If the law idinoutiees death to the- pcrfoji 
that is guilty of fin, and it be iTfipoflible that the law 
fliould not take place, then he that has committed fin 
muft die. Thus any created underflanding woujd have 
thought. » 

. And To if it had been propofed that there ftiould be 
fome way found out, wherein man might be righteous, 
without fulfilling righteoufnefs himfelf; fo that he 
might reafohably and properly be looked upon and ac- 
cepted as a righteous perfon, ai>d adjuged to tke reward 
D D of 



V 



314 The Wifdom $f C^d iif played Ser. X III. 

of rightcoufnefs, and yet hav^ no righteoufiiefs at ail of 
his own; #nd nothing but the cpntrajry... That 'he 
ihould bcTighteoas by the righteoufneft of the lav, 
by a pcrfetl rightcoufnefs, and yet have broken the 
law and done nothing elfe but break it ; this would 
^doubtleft have becn^ looked uponnmpoflSble and con- 
.tradiftious. 

But yet the wifdora 9! pod has truly accompli (Bed 
each of thefe thing*. He hath accomplifhed, that 
though men are finners, yet thcy^ ftovild be without 
guilt, in that he hais found out a way that 'the threaten- 
ings of the lawfliould truly. and properly he fulfilled, 
and puniftiment be executed on' fin, and yet. not on the 
.{inner. The fu^fferings .ofChrift. do ai^i^wer the /de- 
mands of the liw, ,with refpeft to the fins of thofe that 
believe in C-hrill ; ^nd.juflice is truly fulfilled and fat- 
isEed thereby. And' the law is fulfilled and anfwered 
:by the obedience .qfChriil, fo that his righteoufnefs 
ihould properly be our righteoufnefs. Though not 
^performed by us, yet it is properly and reafonably ac- 
cepted for us, as much as if we had performed it our- 
felvea. Divine wifdom, has To contrived, tliat fuch 
an interchanging ofc fiaand righteoufnefs — (hould be 
confiltent, and moft agreeable with reafon, with the 
iaw, and his own holy attributes. And that becaufe 
Jefus Chrift has fo united himfelf to us, and us to him^ 

as to make himfelf ours; to make himfelf our 

head. He has united himfelf to^the ele4l by his dyii^g 
Jove, The love of Chriil tothe el^ft is fo great, that 
God the Father looks, upon i^ proper and fuitable to 
account Xbriii and the ekfll as one ;. and accordingly 
to account what,Cbrift does and fuflfers, as if they di,4 
%xA fujfered \u ^ 

That love of Chrift that is fo^ great as to render 
iChriil willing to put himfelf in the flead of- the ele6t^ 
.and to bear the mifery that they deferved, does, in the 
JFathei's account, fo unite Ghnil and the eleS, tH4t 
,Xhey may be looked upon as legally one. 

3* It Aows wonderful wifdom that our good flioulj 
^ ' ^ be* 



Ser. XIIL in tkt Way ofSalvcktion.' Z^5 

bj? proctired By fach.feemingly unlilcelf and op])ofite' 
means, as the htimiliation of the Son 6f God. WKcir 
Chrift was abaut to undertake that gfcat work of re-' 
dernption, he did riat take that method that any crea-' 
ttire-wifdofh would have thought the rnoft proper; 
C feature- wifdom would have determined, that in order 
to his efiFeSually and more gloriou fly accomphfhin^' 
fiich a great work, he fhould tether have been exaltea 
higher, if it had been poffible;- rather than humbled fa 
low. 

Earthly kings and princes, when they are abdut t& 
cnffage in any great and difficult work, w lit put on 
theiritirength, S: will" appear in all themajdly& powet' 
that they arc hiaflers ol, that they may beHTuccefsful, • 

'B^it when Chrift was about- to perform the great- 
work of rede©i»ing aloft woirld, the wifdom' of God* 
took an oppoCte method, and determined, that Ciirift, 
in order to the fuccefsfullj^ /performing" of it^ flioulrf 
be humbled and abafed to a mea» ftttc, that • he^ftould' 
appear rn 16^ circumflaftcei'. H'e'did not deck him-' 
fclf with his ftrength and glory, but he laid'afide hif 
glory. He emjitied himfelt. Phil. ii. 6, 7, 8. "Being 
" in the form of God,— *made himfelf of no reputation, 
** and took on him the form of a fervaftt, and was made* 
•* in the likenefs 6f men i arid being foUnd in fafliion 
**'as a man, he humbled himfelf, and bedame obedient- 
•* \2nt0 death, even the death of the crofs." * 

Ct^ature-wifdom would hive thought that Chrift, itt' 
order to perform this great work, Jhould decik himfelf 
with all his ftnength, and if poffibie ht made mort' 
ftfong. 6at divine wifdom detferniined, that. Chrift,' 
in order tl> perform it^ (bould be rfeade weiak, khat he 
fhOuld put on the infirniitics of *huhian nature. The 
wifdom of God faw this infirmity and weaknefs need- 
fiH in order to the working out of our falvation. 

And why did divine wiidom determine that he fliould' 
become thus weak ? It was that he might be fubje6Ud 
want,*^and to fuffering, and to the ^ower and malice of 
hii enemies. Bat then what advantage could it be of^ 

to 



The Wifdomo/Goi df played Set. XIII. 

n In this work, to be fubje£k to* the power and- 
e of his enemies f It was the very defign that hq 
into the world upon, to ovei:come his^eaemies, -to 
lirow them. Wlio would have thought that this 
be way to overthrow them, to become weak and 
I, and for that very end that he might be fubjefl 
ir power and malice* But this is die very means > 
lie wifdom of God pitched upon, whereby Cbrift 
o overthrow his enemies, viz. his being weak«. 

being for a time fubje£l to thei« power and 
e. 

lis was the means by which God determined tha^ 
\ fhouid prevail againft his enemies, that he 
d be fo fubjefi to their power, that they might 
il againil him, fo as to put him to CTeat disgrace, 
:> great pain, and even io as to kill tmfi. 
hat other wifdom but divme wifdom couM eve£ 
determined — that this was the way to be taken ia 
to the being fuccefsfi^I in the work of our re- 
tion. This would have appeared to creature^ 
m the xs^ofk wrong way that could be thought of, 
ire£lei| course tp be irufirated that could be de- 
But it was indeed the way to glorious fuccefis, 
le only way. *• The fopliflinefs of God is wifer 
n n>en," i Cor. i^ 25.. God ha^ brought itrengtb 
i weaknefs, glory out of ignominy apd reproach* 
Vs (liame and reproach are the only means by^ 

1 way-is made to our e.teri>al glory a^d honour. 

e wifdom of God hath made Chrid's humitiatioiv 
eans of our e^altatiof) ; his coming down front 
n i<)4hat .which brings us t^ heaven. The wif- 
)f God hath made lite the fruit of death. The 
of Chrifl was the only means we could have.e« 
life. The death of a perfcHi that was God, was 
tly way by which w< could come to have life ia 

re favour is made to arife out of wrath : our ac- 
ice into God's favour, out of God's wrath upon his 
bo, A blcifiog rifei qiH of a c urfe. Our ever.. 

lafling 



Stfi Xlll\ in the Way of Salvation. 317 

laftrtij bleffedncft, fromChrift being made^a curfe folr 
us. Our righteoufnefs is made to- rife oiit of Chrift'4 
imputed guilt.^ He' was made fin for us, that we might 
be made the righteoufnefs of God, 2 Cor. v. 21. By 
ftfchr-Wonderiul means hath the wifdotir of God pro- 
cwed our falvation. 

3. Our fitiand-mifery is, by this contrivance, made 
an occafion of our greater bleffednefs. Tliis rs a very 
wonderful thing. It would -have been a very wonder. 
i\A thing*if we* had been merely reilored frdm fin and - 
tnifery, tobe as we were before ; but it was a- much 
more wonderful thing, that we- fliould not only be rc- 
ftored, but brought to a higher bleffednefs than ever ; ; 
and that our fin and mifery ftioald'-bc the occafion of i 
it, and fliould make way for it. , 

It^was worujerful tha* both Our fiif and mrfery fiiould i 
be made the occafion of oargreater bleffednefs. - 

iji^ It was wonderful that^our fiii' fliould be -made - 
the occafion of our greater bleffednefs ; for fin is the 
t hing that deferves mifery. » By our fi n »we had deferv- 
ed to be cverlaftingly mif^fable. But yet this is fo ^ 
turned by divine^vv rf dom, that^ it is made an occafion of ; 
our being more ^liappyy * 

It was a ftr^nge thing thatfih fiiould be th^ occafion 
of any thing «lfe- bat mifery ;• ainl nothing butj.divine 
wifdom could have nftde it an> occafion of any other. . 
It was a ftrange thing; that after man had-finned, it fliould . 
be-poffibte^iojp him-to^feape mifeiy. - .But divine wife 
dom has found out a way whereby 4he finner might 
not only efeape* being mi fcrablej butthatbe ftiould be 
happier t^ian -before he -finned ; yea, than. he would 
have beenif hc'»had rtever firfned at alt.- And this fin 
and ufiworthiasfs of hisj is the thing that is the occa- 
fi jn of this greater bleffednefs. •. 

^dly. It wa« a wondcftful thing, that man's ownmif- 
ery ^ould be an occafion of his greater happinefs. . 
For happineft andmifery are contraries. It fhows di- 
vine wifdom to bring contraries thus one out of anoth- 
er* • Efpccially. wbea it is confideied how great man't 
D D 2 miilery 



The Wifdvm 9/ God difj^layti Scr* XIII. 

Y was. He was under- the wrath and cuffe of 
anJ condemned to everlafting burnings. 
lis (in and mifery of man i%, b/ this contrivance, 
an occafion of his being more happy, not only 
lie was before the fall, but more happy than hie 
d have been, if he never had fallen. Man, if he 
' had fallen, — ^if he had performed the required o- 
ncc of the law, would have had a more high degree 
ppinefs than he had while in a ftate of trial. 
IV firft parents, if they had ilood and perfevered 
rfe£l obedience, till God had given thera the fruit 
e tree of life as a feal of their reward, they would- 
been advanced to higher happinefs ; for they be*, 
were but in a ftate oF probation for their reward*.. 
it is not to be fuppofed, but that their haminefs^ 
Lo have been greater after they had perfifted in o* 
mce, and had a£lually received the reward, than 
18 while they were in a flate of trial for it. But 
le redemption of Chrift, the fin and mifery of the 
is made an occafion of their being brought to a< 
sr happinefs than mankind ^ould have had if they 
perfiued in obedience till they had received the 
rd. As is manifeft in the following things. 
?, Man is hereby brought to a greater and nearer 
n with God. If man had never fallen, God wcrohl 
: remained man's friend ; he would have enjoyed 
*s favour, and fo would have been the objed of 
iirs favour, as he would hawe had the fasrour of all 
jerfons of the Trinity. 

ut now Chrift becoming our furety and Saviour, 
having taken on him our nature, occaiionsvbetwecn 
ift and us an union of a quite different kind, and a 
er relation than otherwife would have been^ Chrift 
;come ours now, in a manner that otherwife would 
have been. The fall is the occafion of Chrift's^ 
jming our head, and the church his body.^ And 
?vers are become his brethren and kinsfolk, and 
ife, in a manner that otherwife would not have 
1. And by our union with Cbfift we have a 

greater 



3:en Klllt ' in ike Wa^ ofS^ihMion^ .- ^%^ 

greaterNjjuoa with God'the* Father. . We, if. we had 
Ifood, ,ikould have been the chtidrenof God in a fenfe 
as the aogeU ar& faid to- be. xhe\ fans of Gpd, Job ' 
xxxviii. 7. 

But now we are Cons in>a different, .more excellent 
manner, that is by a fpecial relatipa to Chrift theeter. 
nal Son of God, and a certain participation of his rela-* 
lion to the Father. We are fons by virtue of our un^ 
ion with the natural Son of God. Gal. iv. 4, 5, 6. 
Wktn ihe /uln^i of tin time xjtms comc^ (kod fent 
fwrih his San, m^de of^a woman, madfi'undn the. 
law, to redeem thc^Jhat were under the law, that 
we might receive the adoption of fons. And,, be- 
caufe yf are Jons, God huthfent forth the Spirit of 
his Son intQ> your hearts, crying, Aiba, Father. 
£mit therefore Chrift has. taught us» in all our addrefles 
to God, to call him our Father^ in like manner as he 
cails him Father, John xxr 17. Go tell my brethren^ 
kehold Lafcend to my Father, and your Father. 

This is one of the wonderful things brought about 
by- the work of redemption, that thereby our reparation 
£rom God is made an occatmn of a greater union thaa 
was before* or otherwife would have been. 

When we fell, ihere wa» a dreadful reparation made 
betwi&t God and us, but this is made an occafion of a 
gs«a^r union.v John xvii. j3cs 21, ea, 23. Neither 
pray I for thefe alonsi but for them alfo which fhall 
kelieve a^ me through their w^rd : that 'they all 
may be one, as thou Father art in me, and I in 
thee: that they alfo may be one in us : that the 
tofurld may believe thai thou, hajlfent me. And the 
gjory which th.attgj(iueji me I have given them : thai 
they may be one^ even as we are one, I in them, and 
thau in me, that they may be made perfeil in one. • 
VLdly, Man now has greater man ifcllat ions of the 
glory, and love of God, than otherwife he would have 
llad. Man's happinefs conlifts principally in the man- 
ifeflations of thefe twfo things, viz. of the glory — and 
love of God; , NoWtOaan, by the work of redemption, 

has 



^ 320 The Wi/dbm-qf G^d^dhfpla^d Ser, XIIR 

has greater* fnanifeRation of both of tfaeoi tbaff 6ther^ 
wife? he would have bad. We have alreadv fpoken 
particularly of the glory of God, and what advantages 
even the angels have by the difcoveries of it in this- 
work. Bdt if they 'have fuch advantages, much more 
will man, who.is far more dire6Uy- concerned, in thi» 
affair than they. 

A»d here is in this work,- immenfely greater dif^Jayr 
of thje Jove of God than man had before he fell ; or, 
as we may well fuppoie, than he would <haVe had,< if 
he hfd never fallen. G^d- now man if efts his love to . 
his people^ by fending his ^n into the w^rldtotlie tor 
them. There never would have- been* any fuch tefti-» 
mony of the love of God, if man badfiot f<^len. 

Chrift manifeft^his love by comiag into the worid,\ 
and laying down his life; This^is the greateft teftimo* 
ny of divine love that can be conceived, immenfely* 
greater than all bleffings. would have been, if beftowed 
upon man in innocency, and without any humiliation,^ 
or fuffcring of any of tbe.^ divine perfonSk • This i» a 
greater teftimony «f <livineiovethan.otherwife would 
have been thought of , or known ta be poffible. No%» 
faxely the greater difcoverie* God's people have of 
God's love to them, the more happy muft they be : the 
more they feeof God '»' love totthem, the more occa^ 
fton will they have to rgoice in that lov-e. . Hece will 
be a delightful theme the faints ^ill have. ta> contem- 
plate to all eternity, w-hitA they never could iiave lad, 
r\ man never had fallen, -viz. the dying^loveof Chrift. 
They will have^occafton now. to ling that fong forever 
in the firft chapter of Revelation, verfe^, 6. "Unto 
*' him that loved us^ and waihed us fsom our fms inhi^ 
**own blood, and hath^made us4iings and priftfts unto 
** God and his Father : to whom be glory and dumin* 
•• ion forever. Amen." 

3^/y, Man now has greater motives offered him to 
love God than otherwife he ever would have had, 
Man's, happinefs confills in mutual love between G^ 
aad maPc ;-— in. feeing Cod's love to him, and in recip*. 

rocally 



Sen Xni. ' in ihe WayofS^lmtian. 324. 

xoczWySor'ing God* And th^ mose. he feet of God'* 
love to hiiB, and the more, he loves God, the more-hap- 
py muft he be. Hw love to God is as neceffary in or. 
5er to his happinefs, as therieeing God's love to him ; 
fpr he can have no joy in the beteoilding God's love to 
Kim, any otherwife than as he lover God. 

This makes the faints prize God's Idve to them, be- 
eaufethey love him\ It they did not love God, it 
vould not rejoice them to make them happy, to fee hist 
feve to them ; becaufe they would make light of- his. 
lovcand defpife it. The more any perfon loves anoth« 
€^, the more will be bedelighti^d in themanifeftations 
of that other's love. , 

There is provifion, therefore, made for both in the. 
work of icedemption. Both that there fliould be great- 
er manifellations of the.Iove of God to us than there 
would have been if.mao hadnot fallen, and atfo that 
man fiiould iov^ Go.d more than he would have done, 
if he bad not fallen. And that, therefore, there are. 
greater motives to Iqve him than otherwife there would 
haveLheem, Xbere.arie greater obligations tp love him^ 
for God has done more for us to win our Idve. Chrift 
hath died for us. Man would have had no fuch mo- 
tives to the love of God, if man had not fallen : none 
to be jrompared to it 1 The greater motives God's peo- 
►le have to love God, the more will their hearts indeed 
e drawjn forth to love, and confcquently. the more 
iv»ppy ^^1 ™^" be. . 

And th^n^ man is now brought to a more univerfal 
and immediate and fenfible, dependence on God than 
otherwife he would have been. All his hm}pinefs is 
QQw ^bim, tArough him, and in him. . If man had 
not fallen, he would liave had alLhis happinefs of God, 
but he would have h$id it by hi* own rigbteoufnefs ; 
but now it is by the^righteoufnefs of Chrift. He would 
haye had all his holinefs of God, but not fo fenfibly ; 
becaufe then he wouU have been holy from the begm- 
ning, as foon as he received his being ; there never 
i«ouId have heen.a-time whenbe wa$ not bQly ; and fq 

iu. 



t 



82^ The Wifdom efGoddifptaytd Set. KtlL 

its derivation from Gbd would not have been fo fenfu 
tie as it is now^, when he is firft finfal and unxverfally 
corrup^, and afterwards is made holy. If man had held 
his integrity and perfevered in obedience through the 
time of trial, he would have had all his happinefs from 
Goxl, but not fo fenlibly ; for he wouldhave been hap- 
py from the time when he firft.begaa to exift'^in a ecu. 
fjaut uninterrupted manner, and mifery would have 
been a flranger to him ; and therefore happinefs woald 
not have been fo fenfible a derivation from God a$ it 
is now, when man looks to God from the deeps of dif-* 
trefs, cries repeatedly to him, and waits upon him ; 
being convinced, by abundant. experience, tnat he Iiaf 
no where elft to go bat to Godl, who is gracioufly 
pleafed, in confecjuence of man'searneft and perfever^ 
mg fuit, to appear to his relief, take him out of the- 
miry clay and horrible pit, and fet him upon a rocker 
and eftabliih bis goings, and put a new^ fong into bis 
mouth. 

By man's having thus a more immediate, and uni-' 
verfal, and fenfible dependence, God doth more entire- 
ly feci^re maa's undivided refpeft.. There is greater 
motive for man to make God his allln all,^-to love^ 
him and rejoice in him at his x)nly portion, 

4/^/y, By the contrivance^ for our falvation^ manV 
fin ana mifery are but an o(;cafion of his being brought 
to a more full and free coiiverfe with, and en|oyn>cnt 
of God than otherwife. would have been. ' For, as wer 
liaveobferved already,= the union is greater ; and the 
greater the union, Jtb^ more,-£uH the. communion, and 
intimate the intercQurJe. . 

Arid then, man has^this advantage; that Chrifl is come" 
d0\vn to him in his owa nature ; and hereby he may 
converfe with C&rifl naore intimately than the- infinite 
diflance of the divine nature, would allow, I have be- 
fore obfei-ved fhis.advantage as.whatthe angels have ; 
biit.it is more mati's advantage than the angels. For 
Chrift is i)ot only in a created nature, buthetjfV. 
man!5 extyn nature. 



5fer.,XIII. in the Way c/Sahaii^n. 353 

< And fp we faave jadvantages for a move full enjoy, 
tnent o( God. This end is alfo ol^tained in the work 
of redemption, vi2. thit by .'Chriil '3 inQarnation, the 
faints mL,«y fee .God with their bodily eyei, as well as 
ty an intelk&ual view. They may fee him in both 
way3 of feeing, which their natures, being bo.dy and 
Tpirit, are capable of. The faints, after the day ol* 
judgment, will confift of both body and foul j and fo 
they will have outward a^ well as fpiritual fight. It is 
now ordered of divine wifdom, that God himfelf, or a. 
divinie perfon^ flioujd be the principal entertainment of 
^oth thefe kinds of light, fpiritual and corporal. And 
|.bat the faints in heayen,{houia Dot only have an intel- 
Jeelual figlitof God,but that thby fhould fee a divine 
perfon as they fee on^ ajiptber ; which fh^ll not only 
,De fpiritually 'but outwardly. ' 

The bqdy of Jefus Chriil will therefore appear with 
that tranfcendent vifible 'majefty and beauty, that is 
exceeding expreflive of (he divine majefty, beauty and 
glory. , The body of Chriftfliall appear with the glory 
of God upon it ; as Chrift tells us, that he will come 
at the day of Judgment, with thjS glory of his Father, 
Matt^. xvi. 27^ "The Son of man ihall come in the 
** glory of his Father.*' ThisVill be,a great h;appinefs 
to the faints thus to fee Ood. Job com^rted himfelf 
with this, that he fhpuid fee pdd with his bodily eyes. 
Job xtx. 26. Jtnd though after tny Jkin, worms dt* 
Jlroy this body, yet in myJleJhJhaU I fee God. 

^^kty^dind lajily, Man's Iro and mi fery is made 
an occafion of his greater happinefs, as he has 
now a greater refifli for happinefs, by reafon of hii 
knowJedge of both. ' Jn order to happinefs, there 
^niuA be two things, viz. bis union to a proper objeft 
' — and a relifh of the obje6h. Man's fin and niifery is 
made an occafion. of increafing both thefe, by the work 
pf redemption; We havie fliown already, that the un- 
ion'is increafed. And that is pot only incrcaied but 
jthe relifh too ; and that by the jcnowjedge that man 
j[)OW lias oi evil. Thefe contraries, good and evil, 

heighten 



324 ThtWiJdom of God difpluyed Sw. XIH. 

heighten the fenfe of one another. And therefore 
the forbidden tree was called the tree of knowledge ot 
good and evil. ' It is the tree of the knowledge of e- 
vil ; becaufe it waibv that that we came to the expe- 
rience of evil, Ifitnadnot been for our eating of 
that tree, wc never flieuld have known what evil was. 
And it'is alfo the tree of the knowledge of good, be- 
caufe we Qiould never have known fo well what good 
was, if it had not been for that tree. We arfe taught the 
value of good, by our knowledge of its contrary, evil. 
This teaches us to prize good, ahd makes us the more to 
rellfh it and rejoice in it. 

This is made to be the effeQ oTthe Iruit of that tree 
to the'faints by the work of redemption. They thereby 
know fomething what a ftate of fin and alienation from 
God is. They know fomething what the anger of God 
is, and what it is to be in danger of hell. And this makes 
them the inore exceedingly to rejoice in the favour of 
God, and in the enjoyment of God. 

Take two perfons : one that never knew what evil 
was, never was in any mifery ; but that was happy from 
the firft moment of his being, having the favour of God, 
and all manner of tokens of it. And another that is in 
a very doleful^ loft, and undone condition: and let 
there be beftowed upon thefe two perfons the fame 
bleffings, the fame good things ; .arid let them be ob- 
jeflively in the Came glorious ci re um fiances, —-and 
which will rejoice moft ?'Doubtlefs he that was bro't 
to thishappinefs out of a miferable and doleful ftate* 
So the famts in heaven will forever the more rejoice 
in God, and in the fenjoymen't of his love for their be- 
ing brougt to it out of a moft lamentable atelland con- 
dition. They thereby know what evil is," and great 
danger of it. ' , , 

Other things might be mentioned where the bappi- 
nefs that the (aints have by the redemption of' Chrift 
does excel the happinefs that man had before the fall ; 
or that he would have had, if he had flood. Bptthefc 
may fuffice. 

Having 



S«. XIII. in fhe Way af Salvation. 3^5 

Having thus obferved fomc wonderful circumftanc-. 
(ivs-of-the good attained for us by this contrivance, for 
o ur redemption, — rl proceed now, 

5^/)', To take notice of fome wonderful cii^cura- 
ftaiiQcs o£the overthrow of Satan that 4s attained there- 
by. The wifdom of God dotk greatly and remarka* 
bly appear in fo exceedingly baffling and confounding 
'4\ the fubtilty of the old ferpent. 

As Wfe have already obferved, power never appear$ 
fo confpic^ous as when oppofed and conquering op* 
pofition ; fothe fame may be'faid here 6f wifdom. — • 
It never< appears To brightly, and with fuch advantage, 
as when oppofed by the fubiiliy of fome very crafty 
enemy ; and in baffling and confounding that fub- 
tilty. 

The devil is exceeding fubtile. The fubtilty of 
the ferpent is emblematical of it, fpoken of. Gen . iii, 
1 . No w th^Je r.peni mxM mor eju hi lU than any btajl 
of the Jit Id, ^^Hq was once one of the brighteft intef- 
ligences of heaven ; and one of tlie brighteft, if not 
die very brightell of alh And all the dcvih were 
once mormngilars, of a glorious brightnefs of under- 
ftaadi'ng. They ftill have the fame facu hies, . though 
they ceafed to be influenced and guided by the Holy 
Spirit of God ; and fo their hekveuly wifdom is tura- 
.ed i»to hellifh cr-aft and fubtilty, 

Goi, in the work of redemption, hath wonderou fiy 
baffled the utmofl craft of the devils ; and that though 
they are all combined,' and have all, as it w^ere, laid their 
heads together to contrive to fruftrate God, in his de- 
figiis of glory^o himfelf, andgoodnefs to men. 

The wifdom of God appears very glorious herein. — 
We fliall take notice of fome inftances wherein, 

i« The weak and feeraingly defpicable means and 
weapons that God make« ufe of to overthrow Sataa 
withal. Chrift pourtcl. 'the , greater contempt upoa 
Sdtan, inthc vifclory that be obtained over him, by 
reafo2=i of the means of his .pr^s^ring hinjfelf to fig!it 
with him, and the weapons that he liath made u^c of. 



326 TheWxJdom of God dijplaytd Ser.^Xm. 

CHrift when he prepared himfelf to fight with Satan, . 
he, as it were, lays aiide his ftrength : he takes on i 
him the human nature, and mak^^himfeJf a weak mor- 
tal. He choofcs to fight with Satan in the human na- 
ture, in a poor, Irail, aHljfted ftate. It wajs his will to 
overcome Satan thus. He did as David did: Jlavid, 
when he was going againlL the Phihfijne, xefufed^to go 
with SauVs armour, with a helmet of brafs apon his 
head, and a coat of mail, and his fword. No, he puts 
them off him. Gpliah comes mightily armed againft 
David, with a helmet of brafs upon, his head, and a 
coat of mail weighing five thoufand ihekels of brafs, 
atd greaves of brafs upon his legs, and a target of 
brafs between his ihoulders ; anda fpear, whafe ^^^ 
was like a weaver's beam ; and the fpear's head weigh- 
ing ^\yi hundred fhekels of iron. And befide^all this, 
had one bearing afhield that went before Mxm. 'But 
David takes nothing but a ftafF in his hand, and a 
ihepherd's bag and a fling, and goes againft the Phiiif- 
tine. And the weapons that Chrift made ufe of were 
his poverty, affliftions, and reproachefl, fufferings and 
death. His principal weapon was his own croft : the 
inllrument of his own reproachful death. Thefe 
were feemingly weak and defpicable inftruments to go 
and fight againft fuch a giant as Satan with. Aiid 
doufctlefs the devil difdained them as much, as Goliah 
did David's ftaves and fling. >Bpt with fuch weapons 
as thefe has Chrift in a human, weak, mortal nature, 
overthrown all the reproach, and baffled allthe craft of 
hell. ^ . 

Such (Tifgrace and contempt has Chrrft poured up- 
on Satan, much more than jt he had overcome Satan 
with fome very pompous and magnificent apparatus of 
armour, as he that overcomes his enemywith a wooden 
fword puts him to the greater difgrace, and he has the 
greater triumph over him. As David had a tnore glo- 
rious viftory over Goliah fo^rhis cohqijefinghira with 
fuch deipicable inftruments : and Samfon over the 
Philiftines, for killing foroany pf them with fuch ,a 
.defpicable weapon as the jaw-bone of an af*. It 



Str. XIII. in^ike Way of Sedvation* ga/ 

Ii rt fpofcen of in fcripture as a glorious triumph 
xA Chriii^over the devii^ ibat be ffaould overcome hiqi 
by fucb a dofpicabie weapon as bts crofs. Col. ii. 14, 
1^, *• Blottingout the hand writing of ordinances 
♦' that was againii us, which was contrary to us, arul 
^'took, it out of the way, nailing it to his crofs : 
*'and having fpoiled principalities and powers, tie 
*' made a ibow of thekn openly, triumphing over them 
•• in it." \ 

God fhowa his great and infinite wifdonr in takini^ 
this method, to confound the wifdom and fubtilty of 
his enemies. He hereby (hows how eafily he cat^ do 
it, and that he is infinitely wLfer than they. 1 Cor. i. 
S7, 28» ag. ^* God hath diofen the foolifh things of 
** the world, to confound -the wife -% . and God hath 
**'chofen the weak things of the world to confound 
** the things whkh are mighty ; and the bafe things of 
^* the world, and things tliat are defpifed, hath God 
**chofen; yea, and things that are not, ta bring to 
^'nought the things that are." 



SERMON XIV. 

E^HESIANS lii. 10. 

To the Intent that nowunto the Principalities and 
Powers in heavenly Places, might oe known by 
the Church the manifold Wifdom of God. 

2. A NOTHER wonderful circumftance of the o- 
XJL verthrow of Satan, in the work of redemp- 
tion, is, God has hereby confounded Satan with his 
own weapons. Itis fo contrived, in the work of re- 
demption, that our grand enemy ihould be made a 
means qJF, his own coiifufion : and that, by thofe 
very things whereby he endeavours to rob God of liis 
glory, and to deftroy mankind, he is made a means of 

fruflrating 



3fl8 ThtWifd^m ofGroi difpinyed .Sen XiV. 

fruftrating his own AcfL^kw. Hi« moft* fisbtite aLn\ 
powerful endeavourr for accompliflitng \m -ilaiSgnsare 
mflKlea m^ans of'oanfonmiiiig tlieni, aM'of< pnxsotin; 
the Tconirary. 

Of thi$ I win menti^yn bot two inflances. . 

firjl", HispFocufirtgfnan^ fall is madt an ! oc^afion 
o\ the contrary.- to what he defignad. 

Indeed he has hereby. piFOcured the r«i» of muku 
tudes of nvankind, which he aimed at. But in ihh 
laeduesnot froftrate God ^ for ^fs was Goj's defign 
irom all etettiity, to glorify him felf in the damnation o( 
-mukitudes of mankinds *And it will'' prov« no con- 
tent to hiTTT, but h» own'mifery, 

fiut what Satan did in't^mpting man to fall, k- aiaJt 
an occa(k)n oif^tHe* contrary to whai k« intended, itk 
that it gave Mcaifioift ickr Ged to glorify InnUftM tlie 
move: viiciaA alfo it gmtk ticcaimior tibe defi^ 
iKMif hre^ttglbt to« Irigjbe* bafpiBiefiic aK.< i»e ksve 

lan,^— nfaft:i7iim,ih.ii^ ^srs of emlbly ora^irsal^flmiUllbe 
ac^vaijced ity fucii Itonuurs J wii^n Ire, w'ho was «rl^- 
if.ally of a fo n»uch tdotc noble nature, IhauM h^ caft 
d()\rntofuCh <iifgr.ice, .His.pride«fcouW iK>t bear it,. 
— tliat man, that dwelt in a houfe of clay. fli;>uld be 
Uirjde fu much of,. while he was irtfuch mifery. \ ♦ 

And how, may we conclude, that Satan fxiaitipheJ 
V. !ien he had brouglit him' down ! 

The devil temptedotir firfl parerrtf with this, that if 
t].ey eat of the forbidden fruit, they ftould be-as gods : 
it was a lie in Satan's mouth : for he aimed at nothing 
elfe but to fool man out of* his happineft, ani n^ke 
him his own flaveand vaffaH with a bHnded e«peiEla- 
tron oPbeing like a god. ' ' 

But little did Satan think that Getd woold turn it fo 
as to make man's fall an occafion of one' in the hu. 
man nature a^ually beitig a divine perfom Man's 
eating the forbidden fruit is made an occafion of Ood''s 
becoming man ;- and To an occafion- oi our natilrel-s 

being. 



Bet: XIV, in the Way of Salvations ^%%^ 

beiog^adiranccd to a unioo- to« God^ fo as to bt the 
Came perfoa* 

B^ this means it comes- to paft, that oaQ in isian-s 

. nature, that Satan- fo envied, now fits at the . right hand 
of God, invefted wilh divine power and <gbryt. and 
r«igns over Jieaven and earth with a god-like power 
and dominion* Thus is Satan difappointed in bis 
Cnbliky. As he intended^ that faying, ^^r^a// bt as 
gods — was a lie, to decoy and befool man. Little did 
foe Chink» that it would be invfuch manner verified, as 
itr is, by the incarnation of the Son of God. 

. And thenthis is'theoccafionalfo of all the ele6l be- 
ing united to this divine perfon^ fo that they become 
one with Ghrill; are, as it were,.partft* of hira. Be- 
lieversare as Chrilt ; or members and parts of Chrift.- 

. Sq the church is called Cbrifi. Little did Satan think,. 
ibat his telling that lie to our firft parents — Ytjhall be- 
a$ gods^ would be the occaCon of their being as^ 
Ghrilt the Son of God- 

Again^ Satan ismade ameans of his own confufion' 
in this :t— It was Satan *s defign, in tempting man to* 
(if?,. tQ make man his captive and Have forever ; to 
have plagued him and triumphed over hina. And this 
very-thing is a means to bring.it about, that man, in- 
Head of being bis vaffal, Ihould be his jud§;e. It is the • 
very means, that theeleft, inftead of benig. bis cap^ 
tiyes, to be forever- tormemed and>triumphed over by 
hira, ihould fit as judges -to* fen tence him to everlafting 
tormentw It has been the means^ that one in man's na- 

. ture, vii.'Jefus Cbrift, ihould be his fupreme judge., 
k was maud's nature that Satan fo envied, and fought 
to make a prey of. But Jefus Chrift, at the laft day,. 
ihtiU OGOBe in man'^s nature ;., and tbe> devils iball be ajl 
brought to ibnd trembling at his bar :. and he ihall 
judge, and condemn them^ and execute the wrath ot 

. God upon theip» 

Chrift ihall come in the human nature : in a nature • 
inJtfelf much inferior to the original nature of the 
devibH-T— te do this. . And this, Satan's tempting raan^ 
*E fi a to . 



330 The m/dam of Goddiff^aytd Ser. 'XIV, 

to fin, has been the ocea&pn of%. For it was the fali 
of roan that Satan procured, which was the ocoafioaof 
C brill's being in the htimah naluve. 

And not only ihall Chrift, in the human, natare, 
judge the devils, but all the faintslhall judge them with 
Chrift, as afleflbrs with lum in judgment* t Gor. vL 
3. Know ye not that we Jhall judge angels, 

2dly^ In another inftance Satan is made a means of 
his own confafion ; and that is, in his procuring the 
death of Chrift. Satan fet himfell to oppofe Chrift as 
Ibon as he appeared. He fought, by all- means, to 
procure his ruin. He fet the Jews againft him. He 
filled the minds oi the Scribes and tfa^ Pharifeea with 
the moft bitter perfecuting malice againft Chriil. He 
fought by all means to procure his death ; and that he 
might be put to the moft ignominious dea^ that could 
be. We read, thai Satan entered into Judas, and tempt- 
ed him to betray him, Luke xxii. 3. And Chrift 
fpeaks of his fufferings as being the eftefis of the pow- 
er of darknefs, Luke -xxii. 54. ff^hen I was daily 
with yow in the ttmple^yeJiretchBdJorth no hands 
againjl me : but this is your hour and the power oj 
darknefs. 

But Satan hereby overthrows his- own kingdom. 
Chrift came into the world to deftroy the works of the 
devil. And this was the very thing that did it, vie. the 
deatli of Chrift. Chrift overcomes Satan by his blood. 
Here it is that the whole work of redemption's ^buiit, 
even the blood of Ghrift, The crois was the devil's 
own weapon. Chrift overthrew Satan with this v«i- 
pon. As David cut off Goliah's bisad with his own- 
fword., 

Chrift's thus making Satan a means of his own con- 
fu{ion, was typified of old by S^rafon's getting honey 
out of the carcafe of the lionv There is mope implied 
in Samfon's riddle, Ou^t of the cater tame forth meat, 
and out of the^flrong came forth ftDeetntfs^xhxo. ever 
the Philiftines explained. And it was a faying that is 
^«rifiedhy Cbriit in a far more.gloKOus manner, tbaa 

• . by 



Ser. XI V^ in iht Way ^f Salvation. 3gt ' 

by Samfon's gei^ng hooey ^uf of Hie carcafe (^ the 
UoQ. God's eQemies and oun are taken in .the pit 
which 4heythemfelve8 bave^ digged : and their own 
foul is taken an the net wtiicblbey.have laid. 

Thus we have ihown, income meafiire, the wifdota 
of this way of falvation by Jefus Chriit. 

This intn)du€es the next general head» which was 
to ihow, 

XL That this wifdom is above theH^ifdom of the an. 
gels. This wifdom isxaltpgether divine. And though 
the angels are fpititsof glorious wifdom, yet it was a< 
bove their wifdom to xx>ntrive fuch a way of falvation. 
If it had been pm to them io^iind out a way for man's 
redemption, they ail wjould have been nonplufed. 

The wifdom of this contrivance appears to have been 
above the wifdom of the angels, by the fo4)owing 
things : . 

1. It appears that* this wifdom, . in that they them, 
feives did not fully comprehend the contrivance, is a- 
bove the wifdom o( the angels, till they faw it accom- 
pliQied. Tbey knew that man was to be redeemed, 
longbefoiie Chrift'came into the world : but yet they 
did not fully, comprehend it until they fawit. This'is 
evident by the expreflion in the text. That new might 
te knamn wnto the principalities-^th€ manifold wif 
dmn'efGoii i. e. now the work- is a6luaily accomp- 
liflied by Jefus Cfariih. Which^ implies, that it was 
now new^to them.. If they underftood no more of it 
now than they had all along, the Apoftle would never 
faaveexprefled himfeU* fo ; for he is fpeaking of it as a 
.n^ftery, in a meafure kept hid until now. 

They doubtlefs' underfiood much of it before ; hut 
they dfd not underiland alU. They had a new difcov- 
cry .when Shrift came and performed the work. ; 

Now it is to be ccHifidered, tlrat the angds had bad 
fdurthoufandyearsti)&e to contemplate and look into 
i^isafiair. And they did fpend that tfme in ftudying 
it ;: for they did not want inclination and defire to lin- 
dsrftaad it and look into it, ai the fcriptute ceachealps. 

. u And 



332 The Wifttom of God iiffriayti Ser, XIV, 

And they hid a great deal to put them upon an attcn- 

• five contemplation of k. For when it uras made 
known that God had fuch a defign, it mufl: appear a 
wonderful thing to them. It wai a new thing. They 
had Teen their ieiiow atigeis deftroyed without mercy. 
And this redeeming of the fallen fia(ul« creature, was 
quite a new tfainff. It muft need& he aftooilhing to 
them, when God had revealed this defiga of m^rcy to 
them preiently after thefall ; and had given an intima- 
tion ot it, in faying, The feed cf the woman Jkall 
hruife tkefcrptni's head. They knew that God had 
fuch a defign ; for they were, from the beginning, 
miniftering fpirits, fent forth- to miniftcr to thofe that 

* were the heirs of falvation^ They were fent faith to 
minifter to them- that n^re redeemed by Chi-iii ever 
fince the fall. They were prefentat the inflitiitaoaaof 

' the typical difpenfation, that was fo full of fliadoiiFS of 
gofpel things, as is evident by Pfal. ixix. i;^ 

The angels contemplating the contrivatK^ of our 
redemption, was typified, by the pofiure of the chcru- 
hims over the mercy 4eat, over the ark. Thcy^ were 
made bendix^. d0W4i towards th*e aok and mercy.foat. 
This is w)iat the Apoftie Peter is thought to^ have fome 
reference to,: i Pet. i., is* 

So that they for four tboufand years had? been dudy- 
ing this contrivance, and yet they did not full^ com- 
preliend it till they faw it accomplilhed* 

This ihows that the wifdom of it was far above their 
wifdom ; for if tkey could not fully comprehend^it af- 
ter it had been revealed that there was>fuch a defigA ; 
& aftermuchof it hadalready beeiimadeknown,asit^vBS 
in the Old Teflaraent :— If they., notwithftanding, 

' could not fully underftand it after they had ftudied 
four thoufand years together upon it,, how much Icfs 
Goold they have found it outottbsm&lves withootany 
thing bein^ ever made known to than of iK They 
that have lour thoufand years time to* ftudy a thing, 
iKive fufficienurial whether it be above, their underilan- 
iting^omot*. . . V 

a^It^ 



ST. ItwHl'iappcar if we ciKifider for what' end this 
wifdofB of God was madeknown unto theoiv. \iz* th)t 
they might admire *and prize it. It wa«t mad^ known 
tt> theijtr, thatih^ miglit fed* how manifold it is-; bgw^ 
^eat& gbrtojis it is ; tbaa}ie7» might fee the tinfpeak^ 
ble depths of the riches of the wifdomand knowledge 
of' God, as the Apoftie exprefles it; Rom. xi. 33. 

It was manife Aed to them that they might fee the glo- 
ry of God in it. ^ Itwasfliown unto the angets d:>at 
they might fee. how great and wonderful the royfte^y 
was, i*Tim. iii. i6rf* Onatisthe myfl^ry of godli- 
nefs. Gddwds maniftfi in'ihtJUJkt jufitjitd in tht 

Jpirit;fHn of angtls. 

Nowif the wifdomof it were not^ac above their own 
iMiderftanding; this^woddnot be Ibown them, for them 
t€^ admire and pvaife.*. 

J. It appears to be above the wiiSloiA^f the vagdfB^ 
becaufe they are ftili comemphting it ; and endeavouring 
l» fee mor&and mdve-oLit. . Tfaefe^isXa^miich wifdom 
i» tliis way of ialvatf on*, that there, is tocmh foc^ the fac^iU 
tks of angels to employ^tliaoifelves to aU eternity It is 
evident that theangeis are fliil employing themfelves in 
endei^ouring to fee more and more of God's wifdom 
appearifig iii^the work^of redemf>tion, by i 'Pet. i.. i». 
S^archin^ n/kat^ tnr mh'at manwsr afyiimdiike Spirit of 
Ghriji which was inthem^^-^didjignify^ when iHeJiifi- 
tdbtfort hand vf the fuffrrings qj Ckrifi^ and ihtgio^ 
^%^ tktt^jhouUijotldwy,' Un4v mkom UwasrevtaU'd^ 
^diat 7U>t'uMotktmfelvts^ but unto us ihey didmiBif" 
ttrihe things which are now reported unt4> youtby 
thevt titkiku-ae preached tht gofptl unto y^u^ witkihe 
' H'dly Ghe^ft^nt downjrom heaxftn ; which things the 
amgels- d^fere^talvoA into. It is not faid, that they de- 
fired tmlook linto ilr before. Ghrifl £ame ; but they 4liil 
deiire to look into it, after they have feen it accompliflied . 
Now they donot foperfeftly comprehend- allthe wifdom 
that 43 to be feen in it : but they are contemplating, look- 
-kig into it j that they may. fee more and more ; -. audifie- 
«er wxU. have full/ e&hauHed to all eternity ;: but t||ciD& 

i .i wiir. 



334 r^^ Wifdcm o/Qod dif played Sen XIV. 

vHil iliil be rcxini enougfaintbts worktoemploy thean* 
gelical underftandinji^s. 

AHPLI-C ATION. 

1. Hence we may fearn tbe blindnefs of the world, 
that the wifdom appearing in the work of redemption is 
no more admired in it. God. has revealed this his glori- 
ous defign and contrivance to the world. He has fent 
forth his gofpel, and caufes it to be preached abroad in 
the world* to declare to the W4»rid» his infinite wifdonr 
has been feton work for man's falvation. But how little 
•is it regarded I There are fomethat do fee ; that have 
their eyes opened to behold the wondrous^things of the 
gofpel, to fee the glory of God in, and to admire the wiU 
lAom of it. ' But the greater part are wholly blind to it. 
They fee nothing in all this that is any way glorioas and 
wonderful. Though the angels arc fofurprifed atytbcnigh 
they attentivelfi behold and confider, and accotxzK it 
worthy of their moil enga^d and deep contemphitio8, 
yet the greater part of them that have the ffofp^ here on 
earth, take liuk notice of it» It is all a dull Aory, »id- 
dead letter to them: They feeno fuch wifdooa in it, as 
charaflerizes it to beof divine ongiiiai. They are fo far 
from feeing any wifdom in it, that it is above the wif- 
dom of the angeis, that they cannot fee any thing in it 
above the wiidom of men* They i;an difcover nothing 
in it above what is hamaoi that ibould make them con- 
cl ude, chat it is any thing more than the invention of men. 
Yea, the gofpel to many feems foolilfaneis^' fo that they 
queftion whether it be of divine original cnt not. And 
there are many that do openly deny iti : 

Though the light that ihines in the world be £6 ex- 
ceeding glorious, yet how few are there that do fee it. 
The glory of God's wifdom in this work is furpaffing 
the brightnefs of the fun : but fo blind is the world, that '^ 
it fees nothing. It does not know that the Sun oi right- 
eoufnefs ihines. > * 

Thus it has been in all ages, and wherever tbe gofpel 
has been preached. Miniiiers of the word of God, in all 
ages, have had occafion to fay, Who hath believed our 

report^ 



Sen XIV. in- ike Way ofS^lvaii&n. 33^ 

Tcport, and to wlioni is the arm of the Lord reveakd ? 
^ Thus it was of old under the preaching of the pro- 
phets. They, were fent to many with that errand, Ifa.. 
vi. 9, 10. **^Go and tell this people, hear ye indeed, but 
•' underftand not : and fee ye indeed, but perceive not. 
* * Make the heart of this people fat, and their e^rs heavy, 
•"^andihut their^yes, left they feouldfee with their eyes, 
'* and bear with their ears, and underitand -with their 
*'• heart, and convert and be healed.'* 

Andfo it was in Chriil's time, when that glorious 
Prophet came, and more tully revealed thecounfels of 
God concerning our redemption . How many were there 
that were- blind ! i How much did ':Chrift complain of 
them ! How blind were the Scribes and Pharifees, the 
jnoft noted feS of-raen among the.Jews for wifdom .; 
they beheld no glory in that gofpel which Ghrift preaeh- 
ed unto them; — whiclrgavte occafioft to.Chrift to call* 
them foola and blind, Matth. xxiii. 17. 

Sait was again in the Apoftles times. In all places 
where they preachefd, fome DelJeved/and fome believed 
not. Ads xxviii. 24. As^any as were ordained to e<^ 
ternal life hlieved, chap., xiii. 48. The eleilion oi-*^ 
tained^ but the reji were bhnded^ Rom. xi. 7. 

And fo it is ftill in thofe places where the gofpel is 
preached. There are a few that have there eyes open to 
fee the glory of the gofpel. 'God has a fmall number 
whofe eyes he opens who arecalledout of darknefs into 
nlarvelious light. "Who have an underfianding given 
fcfcetn of the way of life, 4(> fee the. wifdom aiid fitnefs 
of that way. 

• But how many are there that fit under the preaching 
of the gofpel all their days, that never fee any divine 
wifdom or glory in it ! To their dying day they are un- 
aifeded with iL ^ When they hear it, they fee nothing 
to attraft their attention, and excitcany admiration. To 
preach the gofpel to them will ferve very well to lull them 
afleep ; but have very little other effe6l upoa them. 
This (hows the exceeding wickednefs of the heart of 
man.— That ininite wifdomihouldbefofeton worka* 

to 



%S6 The JVifJom of Gad. d/fayed Sen XIV. 

to furprife the angels, and to entertain them from agefo- 
age ; — and that this wifdom (houid be fo playily fet before 
men, and after ail, it ihould appear foohlhnefs. i. Cor. 
i, 18. The preaching oj the itoji is tothitm thai ptr^ 
ijh fpoUffUieJs. 

Irfcr, 11. This is a great confirniatloii of the truth of 
thcgofpeK The gofpel ilands in no need of external evi- 
dences of its truth and divini&y. It carries its own liglit 
and evidence with it. There is that in the nature of k 
that fufficLcntly diilinguiOies it to thofe -who are fpirit- 
ually enhghtened, from all theeffctlsof human inven- 
tion. There are the evident appearances of the divine 
perfe3ion5 ; the {lamp uf divine glory, of which this oi 
the divine wifdom is not the leaft part. 

There is as much in the gofpel to (how that it is no 
work of men, as there is the fun in the firmament. Per- 
fons that are come to the mature cxercife of their reafon^ 
and look upon the fun, and confider the nature of it, its 
wonderful height, its courie, its brightnefs, and heat, 
may known that it is no work of man. So, if the nature 
of the gofpel be duly confidered, if the true nature of It 
is feen, it may be known, that it is no work of man, and 
that it mull be from God. 

If the wifdom appearing in the gofpel be duly can^ 
fidered and underAood, it will be feen as much to excel 
ail human wifdom as the rfun's light excels the light oC 
fires of our own kindling. 

The contri^'ance of ou^r falvauon is of fuch a nature, 
that no one that duly x:on{iders it, can rationally concludr*^ 
that man had any hand in it. The nature of tlie contri- 
vance is fuch, fo out of the way of all human thought^ 
of a nature fo different from. all human inventions ; f«) 
much more fublime, exceflent, and worthy, that it doc* 
not favour at all of the craftorfubtilty ofman : it fa- 
vours of God. 

If any are ready to think man might have found out 
fuch a way of the falvation of finners ; fo honorable 
to God, to his holinefs and authority, they do oot 
well confider the fcantinefs of human underftanding, ' 

Mankind 



N 



S^t/^lY: in the Way tf Salvation. 337 

Mankind iVeJ'C of a poor capacity for any fuch under- 
taking j for, till the gofpel enlightened the world, they 
had but'miferable notidnsof what was honourable to 
'Ood. They could liave but poor notions of what way 
would be fiiitable to the divine perfeftioiis; for they 
were wofuiiy in rhe dark. -about thefc divine peift6Hons 
thcmfelves, lilithe gofpel came abroad in the world* 
Th^'y were ighorant of then at u re and pcrteft ionsof God. 
They hiA ftrange notions about a Deity. Mofl of thcni 
thought there were many God^i. Tkey changed the 
rjory qfthe incorruptible God into an image like to 
I arridptiile man, ana to birds ^andjoiirjoottd beajls^ 
and creeping things, Romi i. 23. They attributed vi- 
res to God. 'Even the philofophers, their wifed men, 
entertained-but imperfcft notions of the Supreme Being. 

ftow then ihould man find out a way fo glorious and 
honourable toGod,andagreeab!etohis p^rfcftions, who 
had not'wifdom enough ro gfet any tolerable notions of 
God, till the gofpel was revealed to thcra. The)' groped 
in the darlc^ Their notions fhowed the infinite mfuffi-. 
ciency of man*s blimjuriderftanding, for any fuch un- 
dertaking, els the contriving of a way of falvation, every 
wav honmrable toOod, and fuitableto the'needs of a 
lalfen creature^. 

But fincethegofpe! has told whaiGoa'scounfclsare, 
an'd how* he has contrived a way for our falvation, mea 
are ready to defpife it, an.l foolilhly to exalt their own 
tindcrftanding ; 'arid to imagine they could have found 
out as goad a way them fclves. When, alas 1 men, uY 
themfelves, had no notion of what wa^ honourable^ to 
Gad, and fuhable for a divine Being. They did not fo 
vTiiuch a's think of the neceflity of God's law being an- 
'fwcrcd, and jiiftice fatisfied. And if they had, how 
dreadfully would they have been puzzled', to have found 
cut the way how ! Who would have thought of a trinity 
of perfo.*i in the godhead, and that one fhould fulfain the 
riglits of the godhead ; and 3Tj6thcr (hould be the Media- 
xov] and aaocher Ihould make application of redemption ! 

Who would have t'lotight or 1 uch a thing as three dif- 
tin6iperfonp. nnd vet but one Gvd 1 all the fame Being, 
' • F f " . and 



838 The Wifdam cf Gi>4 difflayid Ser, XtV. 

and yet three pcrfont ! Wlio.wouWJiayethopgbtof thii 
in order to have found out a way for t^e fatisfying j uAice ? 

Who would have .thqught of away for the anfwcr- 
ing the law that threatened eternal death, without the 
finner's fuffering eternal death ? 

And wJio would have thought of any fuch thing as a 
perfon that: was .God, a divine Perfon, Juffering tkt 
wrath of God! And if they had; who would havf 
contrived a wtlj how h^/hould fuffer, when he was 
God, (ince the divine nature cannot fuSer ! 

Who would have thought of any, fuch thing 9^ God'« 

becoming man ; two naturei and but onQ perfonl Thefe 

. things are exceedingly out of the way.<of human thought 

and contrivance. It is moftunreafonable to think, that 

* the world, who; till the gofpcl enlightened them, were fo 
falindabout the nature of God and divine thingti, fhould 
contrive fuch away that ihpuld prove thus to anfwer all 

* ends ; every way to fuit wifek what the cafe required ; 
- every way moft glorious to God ; every-,way anfwmble 
. to all man's ncceffitiet : . whcretri ey.«ry thing is fo fully 

provided for, and no abfurdity to be found in the whole 
' affair, but all fpeaking forth the moft perfefl wifdom. 
That there ihould be no infringeinent upon the hqlinefs 
of God,orontheju{liceof Goa; nothing diifaonoun^le 
to the majefiy of God ; no encourageinent to fin, all 
pofTible motives to holinefs ;— rail manner <of bappioefs 
provided ; Satan fo confounded & entic^ly overt hip wii. 

And if we fuppofe.that aU this, notwithftanding, was 
the invention of menj,whofe iaventiou.fhp.vUd it be ! 
Who fhould be pitched upon, as tlie mpft likely to in- 
vent it. It was not the inirentioA qf the>Jews ; for 
they were the mofl bitter enemies^to it. .-The wife men 
among .them, when they firll heard of it, conceiv- 
ed a virulent m4lice againfl it, and pcrfecutjcd all that 
held this doftrinc f and fo they do to this day, entertain 
.a great hatred of the whole doilrine of tbe contrivance 
of oar falvation by Jefus Chrifl. 

It was not the invention of the ht^athen ; for the hea- 
then knew nothing about it till the apoftles preached it to 
^hem. It was a new doSriiie to. thefflL;., a»d appeared «a 

very 



S^r/XIV; ' in the Way of Salvation: §39 

verv foollfli doftrine tathe wife men among them. The 
do6trine ot Chrift crucified was to the jews a llumbling- 
block, and to the Greeks foohfhnefs, 1 Cor. i. 23. 

And befideai, it was cotithiry to all thehr notions about 
a Deity, they knew nothjtitg about the true God, the fall 
of man, and the hike, till the gofpd revealed it to them.' 

It wais not the invention otthe apollles ; fpr the a~ 
poftles, of them(^lves, werfe^no way capableotaiiyfuch 
learned contrivance^ They were nothing but a parcel 
of poor fiftiermen attd publicans-, an obfcure and illite- 
rate fort of m<?n, till chty were extraordinarily taught: 
And befides it could not be their itivehtion ; for they • 
were all furprifrd when they firftheard of it. When 
they heard tnat Chrilt muftdie for finncrf, they wcrtf 
offended' at it : It looked flrange t6 them : and it was ar 
long while before they were brought fully to receive if. 

It could not be theinvfcntiorf'of any other Chriftians; 
for there were no other Chriftianr but only thofe tlwt 
were converted by tile preaching and the writings of 
the apoiiies, and other difciples of Cbrift that were ^ 
tirtder therm. ' 

There is but otie way lefft, and that is, to fuppofe that 
Chrift Was a ntereman, and a very fubtile crafty man; 
and t hit he- i rivemed it uH ' ; but this is as onreafonable 
a« the reft; for if Chrift- had^ been a mere man, it wotilJ 
have been all agaiuft himfelf to invent a way of falvati«ti 
By his own crucifixion; which he knew he coufd get no- 
thing by, but a moft tormenting and ignominious death.' 

'■ . ■ I I I ■ . 1 , ■ ■ ■ mf\^ ■ l i l t ■111 t ill ■ " * 

SERMON.XA^. 

. ' EiPHESIANS lii. 10/ 

To tk^ Intent that now unto tkt Principalities and 
Powers in^ iieavinly Places, might ie known by 
thi Chwrcb .the. manifold Wifd^m of God. ' ' 

Infill, TJOW grea't a fin they are guilly of who 

' X i defpifeand'rejcft this way of lahMtion ! 

' When God hath thos, as it were, fetwifdomottiwork^ 

aisid haamanifefted facbunfearcbable riches, of wvfdom - 

< * ♦ when 



^34^ The WifJom of Gad' dif played ■ StTivXV. 

vhen all the perfoni of^he.Triiiity-liave, as^ it -were-, held 
a confulution from alieternity, in contriving for the pro- 
viding a way oLfalvation for us fi-uful,,miferabie warms ; 
— to contrive a way that fliould be fufficieut for us, and 
every way fuitable for us ; — ^to contrive a way that fliouid 
be fuch a way. as we want, fo a« toaafwer all our needs ; 
— ^o contrive a way that.ffiould be in'^iH things com- 
plete, whereby we might have complete falvation : not. 
only full, pardon of all our fins, anddeliveraace from 
hell, but have full bleflednefs in heaven forever. When 
t^e has beenfo gracious to us as to magnify hi$ wifdom, 
more in this work of grace towards men than in any 
other work of his. — How muft.God needs be provok-. 
cd, when,, after all, men reje£l this way of falvation .! 

When It comes to be preached to them, and falvation 
IS oEered to.them^r— whenlt is offered to them in thi% 
way ;. and they are Invited to accept of the ^benefits oC 
it ; they defplfe it, and refufe falvation m this way« 
They call contempt upon all this rich and glorious 
wifdom of God., They dopra61icaIly deny it to be a 
wife way. And call this wudom of God fooUfhnefs.. 
, How provokiiigmuilitbewhenfiicba.pQprcreatBre 
as man. (baU rife up aad find fault .with that .wifdom 
which i? fo far above the wifdom of the angjcls of hea- 
Ten, a.s though the way that, God hftd.foufid out were 
an un fuitable, an infumcient way. 

This is one thing whcprein confirtstbeheinafufneCsoE 
the fin of unbelief, that it imphes.^-rejeflinf a^ddef- 
pifingtlie wifdom of God in the way, of falvation by Je- 
fus ChriR. It charges'God witli folly In this contrivance. 

Unbelief finds fault with the wifdom of God in the 
choice of the perfon, as though God. had made an un- 
wife choice of the perfon for the performing this work. 
It diflikes the perfon of Chriil.^ It fees no form nof 
eomelinefs in him, nor beauty -wherefore it Qiould de- 
fire him : Accounts him infufficient for the wwk that- 
he has been chofen and apptnnted to. 

That perfon that the wifdom of God looked upon 
as the fittell perfon of any- whatfoever, and the^only fit 
perfon, is defpifed aad rejette^ .l?y.*ui)belief., . 

■ Men, . 



Ser. XV. in iht Way of Salvation. 341 

'Men, through unbejief, find fault with the falvation « 
itfeH" that Chrift haspurchafed : they do not like to be 
faved as Chrift would fave. They do not lik^ to be 
made holy, and to have fuch a happinefs^ a^ is ta be 
had in God for a portion. ; 

It vci'Ay not be'atnift here to mention two* or thVee 
ways whereby perfons are guihy of a provoking con- 
tempt of the wildom of -God in -the way of faU'ation. ' 

1. They are guilty' of a provoking contempt, wh(j 
live in a carelefe negleft. of their falvation : they- that 
are fecure in- their fins, and are not much concernedt 
about fj^lvation m* damnation. Ard- not fo much as 
cameftly feeking fa^ration/ TWs is*pra£Hca!ly charg- 
ing God with folly in this affair. • 
• The language of it i«,that it is all iri vain, and to no 
pUrpofethat God hath contrived and confulted for the 
obeaihihg'fa^vatioiv, when there was no need of it. That he 
ha^laid out him-relfv^nd 'been at^ great coft to procure 
falvation rorthemwlien they do not want falvation. They 
are well enough as they are. They do not fee any great 
necelfitythfeyhaveof a Saviour. Theylikethat flatethey 
ate in, and do not 'much defire to be delivered out of it. 

They do net thank him 4'or all his confuftation and' 
ccmtrivanee.- They think he might have fpared his coiK^ 
They do as miichiiS fay,ithat God greatly cared for the 
finding ^<5irt: and- accomplifhing a way of falvation ;' 
-whereas they ^k>' not think'it worth' their -caring aboijf. 
God ha^'-greatly minded thar*wh'rch they do not think 
worth minding.- God hks contrived abundantly for. 
that which they do-riot' trouble their heads about] 
- '2. They -are guilty of a provoking cohtempt of the 
wyfeiom of this way of falvation, w!io go about to con- ' 
trive*w»ys of their own. ^ They that are not content, 
* with ih&t way of falvation by the righttoufnefs of ChriFf , 
which G6d has provided", are for contriving fome way. 
of "being faved by their own right coufnefs. 

Theffc find fault whh the' wifdbin bf Ood's vvmv, 

'Which is fo miich above tlie wifdon^ of the angl^jJ, aet^d 

fet up theirown wlfdom in oppofiiion to tt, T\\cr^ fet 

'tip- their ; owrt^ wiftJom- above God's, a^s tho\fgW'lthey 

C(M.iW findH)ut a bcfft-Tway. 

F F 2 How 



842 The WifJcm of Gai diJ^Uyed Set. XV, 

How gfeatly muft Gofl be provoked when perfons 
-thus fet up their' own wifdoin abcve that infinite wif- 
dom naainifefiedinthe way of [sAvatimi by Jefus Chrift. 

3. Thofe that entertain difcouraged and defpairing ap- 
prehenfions about their falvation, caft contempt on the 
wifdom of God. * They that entertain fnch thoughts as 
that, becaufe they have been fuch great fimiefs/ God will 
not be willing to pardon them : Chrifl will not be wil- 
ling to accept of them. They fear Chrift, in the invi- 
tations of the gofpei, does not mean fuch^ wicked crea- 
tures as thev are. They fear they have ciMnmitted fo 
much fin, tliat they have finned beyond the reacli of 
the mercy ot God. They think iris in vain lor thero 
to feek for falvation. 

Thefe caft contempt on the wifdom of God in the "mty 
of falvation, as though the way were not an all-fufficient 
way : — As though the wifdom of God had not found 
out a way that was fufficient for the falvation of great 
finners :-*-As though God had not found out a way t to 
make fatisfaftion for fo many and fo great fins.r——— 

As though the wifdom of God had not pitched up:. 
on a perfon worthy enough to be a mediator' for fuch 
great iinners. 

Inf. IV» Hence the mifery of unbelievers, wfiafaave 
no portion or lot in this matter. There is a moft'glori- 
^ ous way of falvation, but you haveno intereft in it. The 
wifdom of God hath been glorioufly employed for the 
deliverance of men from a rniferable, doleful flate ;-and 
procuring happinefs for them ; but you are never the 
better for it, becaufe you rejeft it : you do not fail in 
with it ; you do not comply with God's counfels and 
defigns in this affair. The way of falvation is preach- 
ed to you in vain. If you continue in that ftafe that 
you are in, you will not be the better for its being fuch 
a wife way. This wifdom will do you no good. 

The wifdom of God has pitched upon a moft Bvatii 
luitable perfon for the accoropliftiipg this work ; butyou 
have no interelt in him. Chrift is a glorious perlbn ; 
cvejy way fit to be a Saviour of finners ; a perfotf that 
has power fufficient/ and wifdom fufli<!iertt, aAd merit 

fufficient, . \ 



Set: X V>' « in iie Way^ ofSi^hati^n; v - ' ,^43 > 

fulEck^nt^ /anA lav€ fufficient,' for ihe.p^rfeflmg thti 
work« And be 4s tbe only iiuperfon for the perfe6Hiig 
oil. it; j) ut y ou ba^e 110 right in btm;yQU can lay claim ^ 
to no benefit by hi* powder, wifdosn* lave, or merits. 

This wifdompf God hathiouad o^t a way whereby 
this Savour might fatisfy juiiice,andiuliiltbe lawior uis. 
He hath found out a way whereby he might be capable of 
fufFering for us; vi^"; that heihould become ma^i, and be 
both God and man ; but you have no lot in this matter 
of the incarnation; deaths & fufferingS;pf Jefus Chrift* 

The wifdompf God hath contrived a way of falvation, 
fhslt there ihould beprocured for us perfect & everlafl* 
ing happinefs. The wifdom of God hath contrived, that 
there mould be proei^re^ for fallen man, atl the good that 
be-fland^in needof^' Here is purchased peace with God. . 
and the favour of God. - Here is that happinefs procured 
that is moil fuita]>le, to our nature, and aafwerable to the 
falvaliop of oujr ibuU. Here is a moil glorious portion 
purcbafed for- us, viz. the divine Being hiiiifelf, with his 
glorious perfe£lions. Here it is paichai^d, that we (hould 
lee Gqd face to face;— that we fliould converfe with 
Ood ; and dwell with God in hisownglorious habitation. 
It is purcbafed, that we Oiould be the children of God; 
•*-**and be conformed to him. - 

Here is proenred for woroMi; every fort of good that 
bnman nature ^rayes^*— the higheft honours,— the moft - 
abundant riches, — the rood fubitantial fatisfying pies- 
fores for evermore* 

Ht:re God hath contrived a way for the meriting ali 
SKeded good, both for the fouls and bodies of finners : 
^\ needed earthly good things, while here ^^ and glory • 
for both body and foyl hereafter forever. 

But yonare never the better for all this. You have no 
jot» nor portion in any of it. Notwithftanding all this 
rich provifionf you r^fi^ain in the famemiferable ftateand 
condition, in which you came into the world. Though 
the provifion of the gofpel be to full, yet your pOor foul 
remains in a famifhipg, perifiiing (late and condition. 
You remain dead in trefpafles and fins. You remain in 
j»loft co94itiQni .your foul under the dgminion of Satan ; 



344 The^ Wifd^n% ^J[ Go^ddifplayed Sen XV. 

in a condemned ft^te, having the wntth of God abiding 

on yoa, and being daily cxpofed to the dreadful efife^ls 
oi ic in hell ; not with (landing all this proviGon, you yet 
remain wretched ^nd miferable, poor and blind, and iia* 
kcd. O that you might turn to God through Jeftis Chriil, 
be numbered among his diCciples and faithful followers^ 
and fo be entitled to their privileges ! They have an in- 
tcfeft in this glorious Saviour, and aveenticled.to all the 
ineffable bleifednefsof his kingdoiH/fo lar-as their ca^ 
paciti^s-v/ili qdflfiit ; but you rentain without Chrift, being 
aliens fr©ra the comraonweakliof Ifrael, ftrangers to the 
covenant of prom ife, having no- well grounded hope; 
aivl without God in ^he world. -. 

Confider feveral tiling J, 

ijl^ It argues the grcatn«fs 6f the mifery of finners*, 
that the wifdom oi God ihould be exercifed to fuch a 
degree to find out a way to deliver them from it. - It 
ftiows that their mifery was very great. Their cafe furely 
was moll deplorable : it required infinite wifdoro to find 
out a way for their deHvertince.' • . 

It fhows how far they ^%rere funk intoraifer}', that therfc 
could be no contrivance for their deliverance, but the 
Contrivance of t4ie-wifdom of the great God. The wif- 
dom of the angels was not fufficient : nothing- but divine 
wifdom could reach- and- remedy their cafe; And 
that God fhould folay out himfelf, that' all the perfons of 
die Trinity fliauld enter into fueh« confultation about ih 
And that the greatell wifdom that fliouid appear moft 
VonderiuHn the fight cf the angels; fliould becxercifed 
about this affair. It is not likely it (hould-t^ fo; unlefe 
the affair be very great.* If man's rniferywci^ not very 
g^reat, divine wifdon> would not havebeen exercifed for 
iii« deliverance from it. God would not contrive and 
do things fo wonderfufin a trivial affair. If thefalvatibn 
of a fi liner were not a great falvation, from an exceeding 
great inifcry, it is not to be fuppofed, that God's wif- 
.doni fhould be more Cgnaliaed in thi« affair than in any 
o;her whatever. . - 

But fo it is ; t-his contrivance {tQxnn to be fpoken of 
infcriptureas-the raaileT-piecepfdivijiewifdofn.' TAk 
. • work 



Ser.XV, ■ inthcWay&fSatvaticn. S4i 

inrork of redemption Is reprefented as moft wonderfal ;. : 
fpoken of in fcripture in the moft exalted mamierof a- 
ny work of God. Doutlefs, therefore, falvationisagrcat 
thing; anxl eonfequently the mifery .that fi-nners are< 
faved from, is a great and unffleakable mifery. 

This is the mifery that you are all in, who remain in 
a .natural condition. This is the condemnation you lie 
under. This is the wrath of God that abides upon you. 
The wifdom of God knew»it to be a very doleful things 
*for a perfon to be in a natural flate, and therefore did fa 
exercifeitfelfto deliver miferable finners out of it. But^ 
this is the ftate that many among ua do yet remain in. 

2df/y, Cohfider, that if you contiaue in" the ftate you 
are in, you will be fo fiat Jrom being t)ie better for thi» 
contrivance, that you will be a great deal the more nrif- 
erable for it. You will lie a great ileal themore mifera^ 
ble for there being'fuch a.wnfe way* fuch an excellent 
way t)f felvation found out; Ir would have been better 
for you, iFtbe way o! falvation bad been an imperfeH 
way, ari iufufficient way: or, if there hadbeen noway 
at all. The jo ft ice and wifdom of the way ol falvation 
will be yourccmdemnation. TKis is the condemnation^ 
that light.is edmc into the world, £? men loved dark- 
ntfs rather than /z^^ A, John iii. ig. 

That win be ybun condemnation, that God contrived ' 
an .infinitely, ^ifci* way of falvation, wherein complefe 
falvation was procured for finners, and you refufed td- 
accept of It, biit-ftiH went pn in your trefpaffei. ' - 

I Ifyou oohtinue in the flate that. you are now in, {jj 
would liave been better foryou if Chrillhad never died 
for fi'nners : if God had left all mankind to perifh, asbe 
did the fallen angels. Your pun iJhraent then would have 
been light incomparifon of what it will be now. 

Yqu wiirhave greater fins by far to anfwer for ; and 
all your-fins will pe abundantly the more aggravated. . 

I have,.fincel havebcen upon this fubjea>obferved, 
that the work of redemption is an occ^fion of the ele£l> 
being brx)ught to greater happinefs than man could have 
had if he had not fallen. . But this is alfo true as tp re- 
prpbatesw- It will be an occafion of their having greater . 

mifery' 



34S The JVifdom of God difplayed- Ser. XV. 

mifcry than they would have had, if there had been no 
redemption, 2 Cor. ii. 15. ='* For we are unto God a fweet 
" favour of Clirift in them that 2[rc faved and in them that 
•• perifh. To the bne weju^e a favour of death unto death ; 
•* and to the other we are a fa^w)ur of life unto life." If 
you periih at hid, you will be the mere miferable for the 
benefits of the gofpel being fo gterious, and that becaufe 
your crime in rejefting and defpifing them will be the 
more heinous. If Chrift had purchafed comparitively 
fmaJIhappinefs for finners : — If hebad jjurchaled a hap- 
pinefs that was imperfect, unfat isf<r6iory , and but of finite 
duration, it would have been better for you, Heb. ii. 3. 
" HowlhaU wcefcape,if wejiegleft fogreat falvation." 

3^/y, WRilft you continue an unbeliever, the more 
you hear of thiaway of falvation, your condition will 
become the more miferable; The fonger you fit under 
the preaching of the gofpeF, the more doleful does your 
cafe grow. Your guilt continually increafes. For your 
refufals of the calTff of the gofpel, and your rejeSions 
of this way of falvation^ are fo much- the often er re- 
peated. fevcry time you hear the gofpel preached, you 
aie guilty of a renewed rejeftion of it, the guilt of 
which, thei^fore, y^u will have lying upon you* 

And the more you hear of the fuitablenels and glo- 
rioufnefs of this way, the greater is your guilt who flill 
continue to rejefl it. Every new illdfl ration of the 
wifdom of God, and grace of God in redemption, add« 
%Q your guilt, Marth. xxiii. 37,5 *^ OTJetufalem, Jeru- 
•* falem,— how ohtn would I have gathered thy chil- 
•* dren together, even as a hen gathereth her chickens 
•* under her wings^ but ye would not }" '' 

And that which adds to the mifefy you are under, is, 
tliat as long as -it continues, it is a growing evil. 

4/A/y, Cortfider the danger there is, that yon will • 
never have any lot or portion in this matter. You muft 
confider, that there are but few that have. Chrift has 
told us, that ftrait is the gate and narrow is the way that 
ieadeth unto life, and few there be that find it. There 
pave been but few in all ages of the world. Many feek ; 
aad many hope that they fhdl obtain.. Th^re are but 

few » 



. few fch?t intend to be damned. Tbeile ere many that 
hope, that they fliall fome way or other find means to 
«rc9pe eternal mifery. But after all, there are but few 

:> faved. But few obtain the benefits of redemption. 
^I conclude- with a 

Ufe of E^^hortation to come to Chrift, and accept of 
falvation in this way. You are invited to come to 

-*-ChTift, heartily to clofe. with him, and triill in hina for 
falvation rand if you do fo^ >you ihall be pne that fhall 
Jiave the benefit of this gjorious contrivance. You 
(hall have the benefit of all ; as much as. if the whole 
ind had been contrived for yeu alone. 

God has already contrived and done ei'ery thing that 
is needful for your falvation ; and there is nothing wanti 
pg, but your confent. Since God has taken this matter 
of the redemption offinners imo his own hand, he ha$ 
made thorough work of it ; he has not left it for you 
to finifli^ Satisfaftion is already made, righteoufnefg 
is already wrought out : there is nothing for you to do, 
i)eath and hcllare already conquered. The Redeem* 
er has already taken pofFeffion of glory, and keeps it in 
his hands to beftow on tjbem that come to him. There 
were many difficulties in the way, but. they are all re- 
moved. The Saviour has already triumphed overall, 
and is already in heaven, at the right hand of God, .to 
give eternal life to his peoplje. 

Salvation is r^dy brought to your door; and the 
Saviour Hands andknocks and calls that you would open 
to him, that he naight bring it in to you. iTberere* 
mains nothing but your confent. All the difficulty now 
remaining is witli your own heart. If youperifli )[iow\ 

. it muft be wholly at your door.* It muft b^ becaufe 
you would not come to ChrilVthat you might have hf^, 

, and becaufe you virtually choofe death father than life, 

•Prov. viii. 36. Ht that finntth againjl mc wrongclh 

I his own /bul : all they that hate me love death. 

All that is now required of you, is, that your heart 

fliould clofe with. Chrift as a Saviour. Here confider, 

. 1. That the wifdom of God hath fo rontrived that he 

hath foreftalled all our objeQions, If you make ob- 

jcfiions ' 



34B The WiJUom ^JGod dif played Str. XV. 

jcflions againft Chrifl and the way of falvation, they 
mull be all unreafonable. You cannot reafonabiy objett 
that your fins are of fuch a nature, that God's honour 
will not allow of ybur pardon. It is true GodinfiiU upon 
his own honour. He is a God that wili be honoured, 
and his majefty fliali be vindicated : and when finners 
caft contempt upon hira,his honour requires vengeance: 
but .God has ib contrived this way, that his honour may 
be repaired by the punifhment of fin without the finners 
fufFcring, how great focver the fin be. Herein the wif- 
dom of this way appears, that there is a fufficiency for 
the greateft and moft heinous tranfgreffors. 

You cannot objcil, that God the t^ather will not be 
willing to accept you for the Mediator's fake ; for he 
hath chofen fuch a pcrfon as his own Son, a perfon fo 
near and dear to him to be a Mediator, to cut off any 
fuch objeftions. So you may be fure that God-^wiil 
receive you if you goto him through .Chrrll. 

You cannot objed, that God the- Father has not given 
fufficient afl'urance of fcilvation to believers ; for God 
has not only proraifed, but the principal things, thofc 
which would have been moft difficult to believe, are 
already fulfilled ; God has already given his Son to die 
for us. This, before it was accomplifhed, was a thing 
a great deal more flrange, and difficult to believe, than 
that he (hould give eternal life to finners ahervChrift 
died for them. That the Son of God fhould die, w:\8 
a much greater thing than to give eternal life upon the 
account of it. Rom. viii. 32. He that j pared not his 
own Son, but delivered htm up for us all, howjhall 
he not with hivijreely give us all things. 

And then there is no room, to doubt but that if we 
accept of Chrifl, God will give eternal fife ; for he liath 
given it already into the hands of our Saviour for us. 
He hath intruded him with the whole affair. He hath 
given all things into his hands, that he might give eter- 
nal life to as many as fhould come to him. I'he Fath- 
er hath appointed him that died for believers.'to be 
their judge, to have the whole determination of themat^ 
ter and difpofi^l oi the reward, in his own hand. And 

you 



Seh XV. ' ih^ih7WdfofSalvatid7i. ' * 349 

you cannot doubt but that Chrift will be willing tobe- 
flow eternal life on them that he purchsjfed it for. For 
if be is not willing to bejflow it, fiircly he never would 
have died to purc^hafe it. Who can think that Chrlil 
would be fo defirous offinner's being faved, di to un- 
dergo fo much for it ; and not be willing to let thein 
have it, when he^had obtained it for them. 

Confider, 
•• 2. The'Wifdam of God hath contrived that there 
fhould be in the peffon bf the Saviour all manner of at- 
tra6lives to draw us to him. He hai tiot chofen a mean 
p^jrfon, a perfon of but indifferent lovelinefs, left finn»rs 
fhould fay , that there was not excellency enough in Chrift , 
to draw them to him. He did not pitch upon one of 
the angels ; forthough the^^- are excellent creatures, yet 
their excellency is but finite. But he hath pitched upon 
his own Son, that there might be no want of excellency 
in the perfon. He is not a perfon whofe excellency is 
but finite.' Me hath in him all poffible excellency. He is 
jjoffefled of all the beauty and glory of the Godhead. • 

So that there can be no manner of excellency, nor 
degree of excellency that we can devlfc, but what is in 
the perfon of the Saviour. By this, it appears, Chrift 
has excellency enough. For to fay, that excellency 
vrhichis infinite is not enough, i« a contradiftion. 
" But yet fo redundant has the wifdom of God been 
in pr-ovidi'ngattra6Hves to us to come to Chrift, he bath. 
f-? ordered that there fhould al To be all human excellen- 
oes in him. I'f there be any thing attraflive in this con- 
ftderatiorl, thatChrifl is one in our own nature, one of 
m ; this is true of Chrift. He is not only in the«divine, 
but in the human nature. He is a man like ourfelves ; 
aiid^ias all poffible h\iman excellences. He was of a 
moft excellent fpirit. He was wife and holy. He 
\vc\% of a condefcending, meek and lowly, .a benign and 
benevolent difpofition. 

And again : the wifHom of God hath chofen fuch a 

perfon, who ftiould be a perfon of a great love to fin-' 

ners-, and fhould fhow that love in the moft endearing 

manner poffibk. -What more cbnllcfcetiding love can 

G G there 



350 The Wifdom of God dfplayed Ser. XY. 

there be, than the love of a divine perfoii to fuch worms 
of the duft ! And what freer love.can there be than love 
to enemies ! and what greater love can there b« than dy- \ 
ing love ! And what more endearing expreflion of love 
than dying for the beloved J.So that here is not only the 
excellency of Chriil,but his love to mankind, to draw us. 

Again, the wifdom of God hath fo contrived that 
Chrift (hall fuiiain that office that (hou Id moft tend to 
endear him to us, and draw us to him : the office r>( a 
redeemer, a redeemer from eternal mifery^ . and t.he 
purchafer of all happinefs. 

And if all this be not enough to draw us» the wifdom 
of God hath ordered more ; it hath, provided us a Sa- 
viour that ihould offer himfelf to us in the moft en- 
dearing relation. He offers to receive us as friends. 
To receive us to an union to himfelf^ to become our 
fpiritual hufband and portion forever. 

And if all this is not enough to draw, there is more 
yet. The wifdom of God has provided us a Saviour 
that woos in a manner that has the greateft tendency 
to win our hearts. His word is moft attra6live. He 
flands at our door and knocks. f^He does not merely 
command us to receive him ; but he condefcends to 
apply himfelf to us in a more endearing manner. He 
intreats and befeeches.us in his word» and by hit mef- 
fengers. 

3. The wifdom of God hath contrived, that there 
fhould be all manner of attraftives in the benefits . that 
Chrill offers you. There are not only the excellences 
ol the perfon of Chrifl to draw you to him, but the de- 
firable benefits he offers. Here is whatsis naofl fuitable 
to the cravings of the human nature ; .needed relief for 
all our diilreffes. — ; — Men, when diftreifed and burden- 
ed, long for eafe and reft. Here.it is offered to us in 
Chrifl. '* Come unto me," fays he, ♦* all ye that labour 
'* and are heavy laden, and I will, give you reft." 

Men, when in fear of danger, long for fafety. Here 
it is provided for us in Chrift. God promifes, that he 
will become the fhield and buckler, ftrong rock and 
hij^ia tower to thofe that truft in him. ■ ■ Thofe that 

mourn 



She. XV. in the Way of Salvation; 351 

nlo.urn need comfort : Chrift tells us, that he came to 
comfort thofe that moum, Ifa. Ixi. 2. • 

The blind need to have their eyes opened. The lighti 
IS' fw^et to men : Chrift oflFers to anoint our eyes witt 
eye-falve that we may fee glorious light; He will be 
our fun, and the light of God's countenance. 

What is more dear to men than life ? Chrift hath 
pftTchafcd for men, that they fhould live forever, Pfal. 
xxi. 4. ** He afked life of thee, and thou gaveft it him, 
■* even length of days forever and ever." 

How greatly is a crown prized and admired by tlie 
children of men ? And ChriftofRjrsthis, --not a cor- 
ruptible crown, but an incorruptible and far more glo- 
rious crown than any worn by earthly kings. A crown • 
of glory, the luflreof which fliall never fade nor deca^ 
—-an everlaftitig kingdom^ 

Men love plcafures. Hisre are pleafures forever- 
snore. What could there be more to draw our heart* 
to Jefus Chrift, to make u» willing to accept of him f6r 
our Saviour ; and to accept of his benefits, in that glo<- 
rious and wjfe wayy that he has provided for us ! 

S E R.M O N XVI. 

Tiic True Chriftian's Life, a Journly tow- 
ards leaven. 

[Sept. 1^33.] 

Hebrews xi. ij, 14, 

Arid Ci^nfejfed that they wer-eji rangers and pilgrims 
on the earth. For they that Jay fuch things^ de* 
dare plainly that they feek.0, country, 

THE A^oftle is hefe letting forth the excellences 
of the grace of faith, by the glorious effefcls and 
happy iffue of it in the faints of the Old Teftament. He 
had fpoken in the preceding part of thp chapter partic 
ularly. of Abel, Enoch, Noah« AbrahaiQ and Sarah, Ifaac 

^nd 



: The True Chrijian's Lijk. . Ser. XVr. 

Jacob. Having enumerated thofe infiance^.he takes 
ice that ** thefe all died in the faith, not having re^ 
eivcd the ptomifes, but having feen them afar off, and 
^re perfuaded of them, aad enabraced them, and 
jnfeffed that they, were flrangers,'* &c. 
n thefe words the Apoille Teems to have a more par^ 
liar refpeQ to Abraham and Sarah, and their^kindred 

came with them from Haran, and from Ur of the 
jildees, by the 15th verfe, where the Apafile fays, 
id truly if they had been mindful of that country 
cm whence they came out, they might liave had 
pportunity tohave»returned." It was they that upj» 
God's call left their own country .f 
Vo things may ^e obferved in the text; 
. What tliefc faints confefled of themfe^ves, viz* 
lat they were ftrangers and pilgrims on the earth.** 
'hus we have a particular account concerning Abra- 
\, ** lam a ftranger anda fojourner with you,'* Gen-* 
li. 4. And it feemsto have been the. general fenfe 
lie patriarchs, by what Jacob fays to Pharaoh. " And 
acob faid to Pharaoh, the days of the years of my 
ilgrimage are an hundred and thirty years : few an4 
vil have the days of the years of my life been, and 
ive not,attained untojhe days of the years of the life of 
ly fathers in thedaysof their pilgrimage,** Gen. xlvii^ 
* Ia]#a flranger and a' fojournerwith thee, as all my 
ithers werc,*^' Ffal. xxxix. 2. 

. The inferencetbafr tjie Apoftle draws from hence, 
. that they fought another country as their home. 
or they that fay fuch things, declare plainly that 
ley feek a.country.*/ In confeffing that they were 
igers, they plainly declared, that this is- not their 
ntry ; that this is not the country where they are at 
ic. And in confeffing. thenifelves to be pilgrims, 

declared plainly, that thkis not their fettled abode ; 
that they have refpcft to fome other country, that 

feek aad are travelling to as their home. 
DOCTRINE. 
s life ougHfo to be/pent tv us, as to be only a 
joium^y towards keaven. 

^ Here 



Ser. XVI. , a Journey towards Heaven. 353 

Here I would olrferve, 

I. That we ought not to rejl in the world an.fk^ 
ftp enjoyments^ but Jhould defire heaven, «. 
This our hearts fhould be chiefly upon ^engaged about. 
We (hould fee A ^rji the ^iingdom o/God, Matth.- vi.- 
33, He that is on a journey, feeks the place that he la 
journeying to. We ought above all things to d^^ea hea- 
venly 'happlnefs : to go to heaven; and ther^>e with 
God; and dwell with Jefas Ghfiftr If w^arefurrounded 
with many outward enjoyments, and things that are very 
comfortable to us*, if we a^e fettled irt families, and have 
thofe good friends and relations that «re very defireable*: 
if we have companions whole fociety is deliglitf ul to us : 
if we have childrert that are ^kafant and hopeful, and irl 
whom we fee^anypromifing qualifications : if we live 
by good neighbours ; havemuch^fthercfpcft of others ; 
have a good name ;iare generally beloved where we are 
known: and hav« cbmfoFtabk and pleafant accommo- 
dations : yet we ought not tyakeour reft in thefft things; 
We fliould not be willing to have 'thef© things^ for our 
portion^ but fhould feek«a highef iiappinefs in another 
w<M*ld. We fhouW normerejj^ feek fomethingelfe ill 
addition to thefe things, bu^^-^oiiid b^ fo lar from rciting 
in them, that Jwe ftiouM eTOoftf-and de'fife to Wve thefe 
things forheaven ; to go taGodand Ghrift tpPe. We 
fhould not be willing to live hercalways, if we couRffin | 

the fame ilrength and vigour of isoriy and mind as when 
in youth, or in tbe midft of our day* f and always enjoy } 
tha fame pleafnre, and dear friends, and other carthljr.'^ * | 
comforts. ' Wefliould choofe and defireto leave them all 
in God'sduetime,that we might goto hfeaven, and there 
have- the enjoyment of God. We ought to pofTers^hem, 
enjoy and make ufe of them, with no other view or aim, 
bucreadily toquitthemwhenever wearecalledtoit^and 
to dwnge them for heaven. And when we are called away 
from them, we fhould go cheerfully and wilHigly. 

He that is going a journey, is. not wont to reft ih what 
he meets with that is comfortable & pleafing on th6 roacf. . 
I f he pafles along through pleafant places, flowery meai5. 
OW5, or fhady groves ; he does not' take up his content 
G G 2 in 



J54 Tkt Trut Chrifiii^n^sLife, Sen XVI, 

fn thefe thing?. He is content •only to take a tcaoGent 

•ew of tbefe pteafant objo£ls as he goes algng^ He is 

not enticed by thefe fine appearcmces to piH aaend to 

hi* journey, and leave off the thought of-proceeding : 

No ; but his journey's end \$ in his mind ; that is the 

great thing that he aims at. So if he meets with cora- 

lortable^d pleafant accommodations On the road at an 

' inn, yctfll does not reft there; he entertains no thoughts 

of fettling there. He, confiders tlrat thefe things are 

not his own, and that he is hut a ftranger ; tliat that is 

not allotted for his home. And when he iias refrefli^n 

himfelf, or tarried but for a night, he is foi leaving thefe 

accommodations, and going forward, and gettiog on- 

waid towards his journey's end. And the thoughts of 

coming to his journey's end, are not at all grievous to 

him. He does npt defice to be travelling alway» aiid 

never come to his journey's end : .the thoughts of that 

would be Bifcouragifig to him. But it is pleataut to him 

to think, that fp much of the way is gone, that he is now 

jiearcr home ; and that he fliall prefently be there ; and 

the toil and fatigue of his journey will be over. 

So ihould we thus de^re heaven fo much more than 
the comforts and enjoyments ot this life, that we (hould 
long to change thefe Uiings for heaven. We fliould 
Wt w!%earneft defire for the time when we (hail ar- 
rive' at our journey's end. The Apoftle mentions it as 
.an encouraguig, conv^ortaWe confideration to C hrifltans, 
svhen they draw nigh their happinefs. *' Now is our 
••« falvation nearer than when we believed.** 

Our hearts ought to be loofe to thefe things, as it is 
with a man that is on a joufaey* However comforta- 
ble enjoyments are, yet we ought to keep our hearts fo 
loofe iron) them, as cheerfully to part with them, when- 
ever God calls. •* But this I fay, brethren, the time is 
*• ihort. It reraaiqetb, that both they that have wives, 
•• be asuhough they had none ; and they that weep, as 
•• though they wept not ; and they that rejoice, as though 
•• they rejoiced not ; and they tlwt boy, as though they 
•• pofTefled not ; and they that ufethis wodd, astiot a- 
•^ bufingit: for the faQiion of this world paffcth away.' 
1 Cor. i?.9, 2^, 31. We 



SSf. XVi . a y^Mrney iptvard4 MiM$n,- ^9Sf - 

We ought to look 4jpc»i thefe tbirtgs ^a« only lent id 
U5f6ralittiewhile,tGferveapref|BnttUTn; but wefliouW * 
fi^ our. hearts oniieaven as our inkerilaace forever. 

II. Wt ought to fttk htavtn^ by travetling inthe 
way that Uads. thither.' , 

The way ithat leads to heaven is the way of hodiue&v 
We IhouldiChoafe and 4efire to travel .jthithep in thi« -. 
'Way and in no other.*. We fhould^paiMrillprH.thofei^* 
iins, thofe carnal appetites that are as weights, thatwIH 
tend to hinder us in our travelling toward* heaven.— • 
•' Let us lay afide every weight, and thefm which doth 
•• fo eafily befet- us, and let us run with patieRce the 
A* race fet beibre us,-Heb. xii* i,* However pleafant • * 
any praftice or thegratificj^ion of any appetite may hfi^ 
weniuA lay it adde^ cafl it away j if it be atiy hind- 
rance, and llumbiing-block in the. way to heaven. 

We fliould travel on in a^ay of obedience to all -. 
Gbd's commands, even the difficult ds well a« the eaiy • 
commands. - We fhouJd ttavelon in a way of felf-dc- 
nial ; denying all our ilnfbl inclinations and interefts. 
The way to heaven is afcdn^ing ; we muft be content - 
to travel up hill, though it be hard and tirefome, though , 
it be contrary to the natural tendency and bias of our 
flelh, that tends downward to the earth. We fliould 
follow Chrift in the path that he has goncjpR'he way ^ 
that he travelled in was the right way to heaven. We 
Ihould take up our crofs^nd follow him.* We fhould . 
-travel along- in the fame way of raeekneCs and lowlinefs > 
of heart ; in the fame way. of obedjence and charity, . 
and diligence to do good ; and patience under afflic- 
tions. The way to leaven isa heavenly life: we mud ' 
be travelling towards heaven in a way of imitation of ■■ 
thofe that ar« in heaven. In imitation of the faints and i 
angeU there, in their holy employ nients, in their way / 
of fpcnding their' time in loving, adoring^ ferving,.and ^ 
praifing God and the Lamb. This is the path that, we 
ought to prefer before all others; if we could have any^^ 
other that we might choofe- If we could go to heaven 
in a way of carnal living, in the way of the enjoyment 
a4id gratification of our lulls, we (hould rather prefer a 

way 



Q^^ Tkt True €hrijlian's Life, Ser. XVL 

%f ay of holinefs and conformity to the fpiritual felf-de- 
'nying ru^es of the gofpeh 

III. We Jhould travel on in this way in a l^bo* 
rious jjianner* 

The going of long journies is attended with toil and 

fatigue ; efpetially if the journey be through a wilder- 

nefs. Perfons, in fuch a cafe, expe£l no other than to 

I fuffer hsfMHiips and wearinefs in travelHng over moun- 

tai<is and through bad places. 

So we fhoula travel in this way oi'hoUnefs, in a la- 
borious roanner^ improving our time and ilreiigth, to 
furmount the difEcuJties and obllacks' that are in the 
way. The land that we have to travel through is a wiK 
dernefs ; there are many mountains, -rocks, and rough 
places that we muft go over in tlie way ; and there is a 
neceflity that we Qiould lay out our flrength. 

IV. Our whole lives n>ught to btfptnt in traveU 
ling this road.' ^ 

. 1. We ought to begin early. This fliould.be the firft 
concern and bufinefs that p^fons engage in when they 
come to be capable ^f a6^yig in the world in doing any 
bufinefe. When they firft; fet out in the world, vhey 
Iboiild fet out x)n this joi^rney . . 

And, ;, 

2. WiJBught to travel^ori in thisway with'affidi^ty-. 
It ought to be the work of every day to travel on tow- 
ards heaven, We (hould often be thinking of our jour- 
ney's, end ;-ajid not 6nly thinking oF i^; but it fhould be 
ourdaily work to travel on in the way that leads to it.. 

As he that is on a journey is often thinking on the 
place that be is goiiig to, and it is his care and bufinefs 
every day togefalorig ; to improve his time, to get tow- 
ards his journey's end. He fpejids the day in it ; it is 
the work of the day, whilft the fun ferves him. And 
when he has relied in the night, he gets up in the morn- 
ing, and fets out again on his journey ; and fo from day 
to day, till he has got to his journey's end. Thus fhould 
heaven be continually in our thought ; and the immedi-. 
ate entrance or paffage to it, viz. death, Ihould be prefect 
with us. And it fhould be a thing that we familianzc 
• • to 



Ser. XVE a ijcurney towards Hedvtn. QSf ' 

to ourfelves ; and fo xt4hould be our work every dajV 
to be preparing Jor deatH, and travelling heaven-war^. 

3, We ought to perfevere in this way as long- as we ■ 
live : we fhould bold out -in it to the end. 

** JLet us run with patience tbcTace that is ftt before 
** us," Heb. xii. 1. Though the road be difficult, and ' 
it be a toilfome thing. fcotravel it, we muft hold out with 
patience, and be content to endure the hardfliijps of it^*^» 
If the jouraey be long, yet we muft not flop ftort ; we 
fhould not giveout^in difcouragement,«but hold on till 
we are arrived at the place we feek. We ought not to 
be djfcouraged with the length and difficulties of |hfe 
way, as the^children of Ifrael were, and be for turning 
f)ack again. Al^our thought and-defign ihfcfuld be to 
^et along. We fhould be engaged and refolved to preft - 
forward till we *rive. / 

V. Wt ought to be c on ti^u ally growing in koli^ - 
fttfs ; andnn^ thai refpeSt coming nearer and nearer 
to heaven.^. 

He that is travelling towards a place, comes nearer 
and nearer to it continually. So we fhould be endea- 
vouring to come neare^to h^ven, in being^more heai*' 
\'enly ; becoming more and more like the inhabit*^ 
ants of heaven, and moreiand more as we Iball be when 
we have arrived there, ii ^er that be* - ^ 

We fhould endeavour CQntinuaHy to be more & more, 
as we hope to be in heaven, iarefpeft of holinefs and 
conformity to God. And with refp^ to light & knowl- 
edge, we fhould labourto be growing corilinually in'the 
knowledge of God and G^rifl, anS clear views of the 
glory of God, the beauty of Chrifl, and the excellency 
of divine things,. as weVome. nearer and nearer to the 
beatific vifion, =. 

We fhould labourto be contitiually grq|j^ing Jlid^ine 
lo^e; that this may bean increafing flame in our hearts, ,, 
tin our hearts afcend who^y in this flame. W^f Should 
be growing in obedieniP^nd in heavenly convcrfatioft; 
thai Vft may do the' will of God on earth as tte angeliaf: < 
doiin heaven. ^ *^^S^^ 

We4:>ught to be continually growing ii^Oiltn^W^ani. \ 



as8 Tht True ChriflianU Life, . Ser. XVl. 

fp'ritual joy ; in fenfible comfsunion with God & Jefus 
Chrifl. Our path fhould be as" the fhining light, that 
•'/bines raoreandmoretotheperfeftday/'Prav. iv, 18. . 

We ought to be hungering and thir fling alter right- 
eoufneft ; after an increafe in rightewifuefs. " A^ new 
•* born babes, defirethefincereraillLof the word, tltatye 
•* may grow thereby," i Pet..ii. e. And we fhoaJd nwke 
the perie^ion of heaven our mark.- We fhould refl in 
* nothing (hort of this, bm be pcefBng towards this mark ; 
and labouring oontinually to becoming nearer and near- 

er to it. ** This ^ one thing I do,- forgetting thofe 

'* thingswhich are behind, and reaching forth unto thofe 
•* things that are before, I prefs toward th&roark, forthc 
** prize of the high. calling of .God m Chriit J^efus,** 
Phil. iii. .13, 14. , - *• 

VI. All other cBncerns of life ettghtto be ^ntire^ 
lyfubordinaie to this. ^ 

As -when a niaa is on a journey, all theil«ps that be 
takes are in order to further him on his journey ; and 
fubordinated to tbataiimof gfttingto bis journey's end. 
And if he cawies money <wr provifion with hira, it i« to 
lupply him in his journe]^.' So^weouglit wholly to fub- 
ordinate all bur. other bufinefs, and all our temporal en- 
joyments to thiff afl&tr of travelling to heaven. Jour- 
neying toward heavewought to be our only work and 
bufinefs, fothat all that we Iiave^and:do, fhould be in 
order to that.. When we ha«e worldly enjoyments, wc 
fliDuld be ready tap&rt with t?hera, whenever they are in 
the way of our going toward heaven. Wfc fhould fell aW 
this world for heaven* When once any thing we have 
becomes a clog and hindnance to us, iixthe way lieaven* 
ward, we fhould q uit it . immediately. When we ufe 
our worldly enjoyments and poDFeffi^hs, it fhonld be 
With fuch a^ew aiid in fucha manner as to further us 
in our way heaven- ward. Thus we fhould eat and drink 
and elothe ourfelves. And ijids fhcnild we imj^ove the 
converfation and enjoyment of friends. 

And whatever biifihefe we are fetting abcmt ; what- 
ever defign we are engaging in, we fhould inquire with 
ourfelves, oylietjier tills bufinefs or undertaking will for- 
•• "iTard 



? Ser. HVI* tkjbtcrney towards Htaven. 359 

ward us in bur way to heaven ? And if not, we fhould 
quit our defign, * 

We ought to make ufe of worldly enjoyments, and- 
purine worldly buQnefs in fuch a degree and manner 
. as ftall have the beft tendency to forward our journey 
. -heaven-ward, and no otherwife. 

rihall offer fonie reafons of the doSrine. 
i I. This zt/4>rld IS not aur ubiding plai€. 
Our continuance in thi>s world is but very (hort. Mah*f 
, Ays on the earth are as a fhadow .It was never defignl 
cd byGod this world (hould be our home. We were 
not born into this Worldforthfeit end: Neither did God 
give us th^fe teniporal thipgs, that we are accommo- 
dated with, for that end.- .\lf fiod has given us good 
eilates ; if we ard fettled in families, and God hasgiv: 
, en us children, or other friends that are Very plcafant to 
. us ; it is witlino fach yiew. or defign, that we fhould Be 
,■ furniflied and provided for. here, as for a fettled abode; 
but with a defign that we fhould ufe them forthe prefent* 
and then leave them again in a very little time. 

If we are called to any iecular bufrnefs ; or if we are 
charged with the carerof a family ; with the inftriiftion 
and education of children^ we are called to thefe things 
with a deiign that we Ihall be called from themt again and 
. not to be our cverlafling employment.^ So that it we im- 
^ prove our lives to any other purpofethan as a journey 
. tbwards heaven, all our labour will be lort. Ifwefpend 
our lives in the. purfuit of a temporal happinefs : if we 
fet our hear-ts on riches,^ and feek happincfs in them : it 
we feek to be happy in.fcftfual pleaiures : if we fpend 
our lives in feekmg the credit and eileem of men ; the 
good will andrefpe^ of others ; if we fet our hearts on 
our children, and look to be happy in theenj 1 , ji.L-ruof 
them, in feeing them well brought up, a«d wi-ri f 
, &c.— — All thefe things will be of little fignific 
us. Death will blow up all our hopes and «xpe£ 
and will put an end to our eiTJoymcnt of thefe 1 
The places that have knomnuSrtotUknotvtisni>i 
and the eye that has feen us, (haU- fee us tio mar j^^^ 
We muft betaken away. forever from aU thefe ihirgs^^| 
* Hid 




/ 



jSo 'The True Chrijlian's Life^ Sen XVI. 

and it is uncertain when ; it maybe foon after we have 
received them, and are put into ihe*pofleffion of them. 
It may be in the midll of our days, and from the midft 
of our enjoyments. And then where will be all our 
worldlytcmploymenta and enjoyments, when we are laid 
in the filent grave \&o man litth down And rijeth not 
again^ till the heavens be no mere. Job xiv. 12. 

II. The future world was deigned to J?e our Jet- 
tied and ever lofting. abode. 

Here it was intended that ^v€>^£boal^ be' fixed j afid 
.iiere aloQe is ^ lafting habitation, and a lafHng inherit 
tance and enjoyment to be had. We are defigned for 
this future world. We are to be in two ilates ; the 
one in thisr world, which^isan imperfe6t dale ; the oth- 
er iii the world ta come. The prefent 'ilate ia fliort and 
tranfitory ; but aur ilate in the other world is everlaft- 
ing. When we go into another world, there we maft 
be to all pternity. And, as we, are there sat firft, fo we 
niuft be without change. 

Our ftate in the future world, therefore, being clo- 
nal, is of fo exceedingly greater importance than our 
ftate in this world, that it is worthy that our Aateliere, 
juid all our concerns in this world, fliould^^be*. wholly 
fubordinated to it. 

Jir. Heaven is thai place ahne where our kighejl 
e^d.and highejl good is to be obtained, 

. God bath made us for himfelf. 0/Gvd, andth rovgk 
God, and {o God are all things. Therefore then do 
we attain to our highejl end when we are bix>ught to 
Cod : but that is by being brought to heaven ; .for that 
is God's throne ; that is the place of his fpecial pref- 
ence, and of his refidence. There is but a'^very im-' 
perie^:! union with God to* be had in this world ; a very' 
imjperfe6* knowledge of God hi the midft of;abundance 
ot darknefs ; a very imperfe^l: confij^rmity (o G-od, 
nrftigled with abundance of enmity and eftfangement. 
here we can ferve and gforify God, but in an excfecd- 
- 'ing imperfeft manner ; our fetvice being mingled with 
' mucli fin and dishonour to God. 

But^when we get to heaven, (if ever that be,) there 

we 



•Ser.. XVl. ajfourney topurjs Heaven. ^6t 

we fhall be brought to aperfe£l union with God. There 
we fhall have the clear views of *God. We ffiall fee 
face to face, and know a3 we are knoWn. There we ' 
fhall be fully conformed to'Gbcl, without any remainder 
of Cn. Wefliallbe like him, for we (hall fee him as he is. 
There wefliall ferve God perfefily. We (hall gloriiy 
him in an exalted manner, and to the utmo(t oi the pow. 
ers and capacity of our nature. Then we (hall per- 
fefclly give up ourfefves to Gbd. Then will our hearts 
;be pure and holy o(Fering8 to God ; offered ail in a 
flame of divine love. 

In heavendone is the attainment o1*our highell good. 
.<>od is the higheft good of the reafonable creature. 
The enjoyment of him is our proper happinefs ; and is 
the only happinefs.with which our fouls can he faiisfied. 
To go to heaven, fully to enjoy God, is infinitely bet* 
ter than the moft pleafant accommodjitions here. Bet- 
ter than fathers and mothers, hu(bands, wives, or chil- 
-dren, or the company of any, or ail earthly friends. 
Tiiefe ^re but (ha^ows j but the enjoyment of God is 
|he fubftance. Thefe are but fcattered beams ; but 
God is the fun. Thef^ are but Creams ; but God is the 
•fountain. Thefe jare but drops ; but God is the ocean. 
Therefore it becomes us to fpend this life only as a 
journey towards heaven, as it becomes u^to make the 
feeking bur higheft end and proper good, ihe whole 
work of our lives ; and we (hould fubordinate all other 
concerns of life to it. Why (hould we labour for any 
^hing elfe ; or fet oiir hearts on any thing elfc but that 
which is our proper end and true happinefs. 

IV. Our br^Jentflate^ and all that belongs to it^ 
«j defigned by him that made all things, to le whol- 
ly in order to anothtr world. 

This world was made for a place of preparation for 
another world. Man's mortal life was given him only 
here, that he miglit here be prepared for his fixed flate. 
And all that God has here given us, is given to this • 
purpofe. The fun (liines upon us ; Uie rain fal]s upon ^ i 
us; the earth yields ber increafe to us ; civil and ccclefi^'' ^ 
H H afticgjli 



362 riurrue Chrijlian's Life, ^ Ser. XVlI. 

adical affairs, family aflfairs, and all our perfonal con- 
cerns are dcligned and ordered in a fabozdiHation to i 
future world, by the maker and difpofer of all things 
They ought, therefore, to be fubordinated to this by us. 



SERMON XVII. 

Hebrews xi. 13, 14. 

.And confeffed that tkey were Jlr anger siand filgrim^ 
on the earth. For ihey thatjayfucht lungs, de- 
clare plainly that they feek^ -country. 

DOCTRINE. 

This life ought fo to be [pent by us, as to be only^ 
journey towards heaven. 

HAVING fiiown how this is to be done, and given 
the reafons of it in the precedirig . difcourfe, I 
now proceed to the 

A P PLICATION. 
h In a ufe of inflruBion. 

1. This doBrine may teach us moderation in our 
-mourning for the lofs of fuck dear friends, who^ 
while they lived, improved their lives to rig At pur- 
pofes. 

If they lived a holy life, then their lives^were a jour. 
.ney towards heaven. And why fliould we be iramod-. 
erate in raourfiing when they are got to thei^ journey'* 
end ? Death to them, though it appears to us with a 
frightful afpe£l, is a great bleffing. k Their eod is happy 
and better than their beginning. '^ ** The day of their 
'* death, is better to them than the day of their birtli,'^ 
Ecclef. vii.- i. While they lived they defired heaven, 
and chofe it above this world, or any of the enjoy menu 
of it. They earneilly fought and longed for heaven . 
and why ihou^d we grieve that they have obtained it. 
Now they have got to heaven, they have^ot honK, 
--^_ They 



S^r. XVII/ a Journey towards Heaven. 3$^ • 

They never were at home before. They have got to. 
their Father's houfe. They find more comfort a thou- 
fand times, now they are got home, than they did in • 
i-heir journey. While they were on their journey, they ' 
underwent much labour and toil.'- It was a wilderneft 
that they paffled through : a difEcuU roaJ. Theni were 
ibundance of difficulties in the way ; mountain^' and 
rough places. It was a laborious, fatiguing thing to 
travel the road. They were forced to lay out themfel-ves 
to get along ;. and, had many wearifomc dajs^and-nights ; ■ 
but now they have got through ; they have got to the 
place they -foiight j ihty are got home ; got to their ^. 
everlafting reft. They need to travel no more ; nor la- ^ 
hour ar*y more ; nor endure any more toll and difficulty ; * 
biil enjoy perfeft reft and peace ; and will epjoy them . 
Forever. . ** And I -heard a voice from heaVcn, faying • 
** unto me,i write, bleffed are the dead which die in the - 
** Lord, from henceforth : yea, faith the Spirit, that they 
•* may reft from their labours ; and their works do fol- * 
•* low them," Rev. xiv. 13. They do not mourn that * 
lliey are got home, but greatly rejoice. They look * 
Back Upon the difficulties, and forrows, and dangers of . 
hie, rejoicing that they have got through tfiem all. 

We are ready to look. upon death as though it were a 
calamity to them : we are ready to niourh over'thera ^ 
with tears of pity; to think that thofe that were fo dear • 
to us, fliould be in the dark rotting grave ; that they 
Oiould there turn to corruption and worms": that they 
fliouUbe taken away from their dear children, and 
ether pleafant enjoyment$ ; anti that they ri^ver fhoulS 
have any part more ih any thing uiider the fun. Our 
bowels are ready to yeafn over therti, and' we are ready 
to look upon it, as thodgh fome forrbwful thing had be^. - 
fallen them ; and as though they were in awful circum*. 
ftancesl But this is owing to crur infirmity that we ai-e 
ready thus to look upon it. They are in a happy con- 
dition. They are inconceivably bleifcd. They do not 
mourn, but rejoice with exceeding joy. Their momh* 
uq, filled with joyful fortgs': they drink at rivers of 



364 Xke True Chfijlian's life} *r. XVII. 

plcafure.. Xhey fiM no mixture of ^cf at all, that 
ttev have tjhanged th^ir earthly houfci^and enjoyments, 
and their earthly friends, and th«. company, of mortal 
mankind, fpr heayen. They think ot it without any 
degree of. regrei. • 
^ This is an evil world ir>* comp.arifoii to that they are 
npw in. Xheir life here^.if attended wkh the befl cir- 
comfliinces that any earthly life eyjtr Wa», was attended . 
with abundance that was.adverfe And'aftiftive ; but 
t)OW there is. ap end to all adverfity. "rheyjhall kun^ '' 
gtr no mpre^ tudt thirjlany more : neither Jhall the 
Jun light onJkan^not any htat^ FortheJUamt which 
is. in ike midjl of ih<^ throne^ Jhall /(edjhem^ and 
Jh^ll lead them un^o the living jountains oj^wfiiers: 
and G^ Jball wipe azifay a^llirar^s from their eyes. 
Rev. viL i6i,. 17,. * ' 

It is. true. we ihall fee them, no more w-hil^ here in. ,i 
"this wprld, yd wc ought npt immoderately to motirn for. 
that ; though it. u fed. to be pl^afant to u*to fe.e.them ; . 
and. though their compapy. was ■f^^eet ;, for w^ ftouid. 
*^cqnf;dtr ourfelves as but on a journey-too ;., we fiiould 
^be travelling towards the fame place that. they, are gone 
\q; and wb>' fhould we break Pur hearts with tbat> fhat 
they, have got there before us ; when we are following 
after them as.failt as: we. can ; ; and. hope, as foon as ever 
we gel to our journey's end, to b^e with th^m again ; to 
*b3 with them in better circumJllancesi, ihvx. ever-W^ 
Vera with theni while hejfe ? A degree of mourning ibr 
near relations .when departed, is, not. inconfiftent wifh 
*Chri{tianity» hiit very, agreeable. to :it :. for a.4 long as . 
\ve are flefliand bjoojd, no other can! be oxpcQed, than 
th^ we ihall have animalpjropenfities apd aifeflions. But 
we iiave not juft reafon to bia ovethonie. a,nd funk' in, 
fpirit, when the death of near friends is attended with 
thefe circumftances ; we Aouldhe glad they aTc.g6i-to 
heaven, our mourning Oiould be nsingled with joy. Bkt 
' I would not hnvt you to he igncrani^ brethren, con^ 
* cerning them that, are afltep, that yeforr^tunot^ ^- 
ven as others, thai, have na hppe\ Thcf. iv». 'iS. il^e. 



Stt: X Vf i; a jf putney, ilfwards Jteavin. 3^5 

that they ifaouU not forrow as the Hueathen, that had 
no knowledge of a futore happinefs, nor any certain 
hope of any thing for themfelves or their friendr, after 
they were dead. This appeals by the following vccfe ; 
ydr if we believed that jefus died and rofe again, 
etfen fo them alfo wkifh Jleep . in, Jtjus^ wiUCod^ 
tring toith him, , *- ' '^^ 

2. If it i//i; that out lives ought tB he »nly ajour-^ 
ney t&mardi heaven ; -A^w ill do they improve thejr 
lives ^ that fpend them in. travelling tozvards hellS 
Some raen fpend their whole lives, from their infan- 
cy to their dying day, in going down the broad way to; 
deftruftioni They d6 not only draw nearer to helfin 
length of time, but they every day grow more ripe fpr 
deftrt»djon ; they are mOre affirailated to the inhabitants 
of the infernal world. While others prefs forward ^i 
the flmrt and narrow wayt6 Jifc, and laborioufly tEavel 
up the hill tpward Zion» againft the inclinations aud' 
tendency- of the flefh* thefe rUn with a fwift career 
down towards the valley of eternal death ; towards the* 
hkeof fire*; towards the bottomlefs pit. This isthV 

^ cmpfoyment of ev^r/ day, with all wicked "men ; tfjc 
whole day is fpent in Jt.. Af foon as ever they awa^e' 
in the nrornfng, they fet.out. anew: towards hell, and 
fpend every waking moment in, it. iTiey begin in eaVIjr 
days before they begin to (peak* Tl^<f wicked 'are es- 
tranged from the womh, they go ajitay as foon as'- 
they are b.orn^ Jpeaking lies, Ffalm xWuL 4^ They 
hold pn in it wjth perfey^rance. Many pf them that' 
live to be old, are neverweary in it ; ii they live to be- 
an hundred years old^ they will not give over travelling 
in the way tp .hell till' they; arrive. ^heire. * And all the* 
ironcerns of life ar« fubojdinated to t^is employ rtierit. • 
A wicked man is a fer\'ant of fin ; his powers and fac- 
ulties are all employed iu the fervice of {jn, and in fit-- 
ting fdr hell. Ahd all his poffcflidns are'fo ufed by him, 

. as to b^ fubfervienr to the- faitie purpofe. Some men.' 
fpend their time in treafuring up wrath againft-the day 
of 'wra^h; . Thus do ail ^nc^ean perfons, thsit- Ifve in la- 
H H s,'- ' ' feiviouS' 



3^6 The True ChriJiiarCs llifi,' Sef. XVIl/' 

fcivbus prafticea infecret. Thu«daalItnatidious per« 
fons. Thus do all profane perfons, that ncglefl duties 
of religion. Thus do all unjuit perfotis ;' and thofe that 
are fraudulent and bppreflivne in their dealings. Thus * 
do all backbiters- and reviiers. Thus do all covetous ' 
perfons, that fet their hearts chiefly on the riches of this 
world. Thus do tavern-haunters, and frequenters of 
evil company.; and many other kinds of ' perfons that 
might be mentioned. Thus do* far the greater part of 
men ; the bulk of mankind are hailing onward in the 
broad way to deilruclion. The way,as brOad as it is, - 
is, as it wore, filted up with the multitude that are going 
with one accord this way.* And they are every day go- 
ing into hell out of this broad waiy by thoufands. Mul- 
titudes are continually flowing dowrt into the great lake 
of fire and brimftbne, out of this" broad way, as fome 
mighty tiver conftantly difembogues its water into the 
ocean. 

Q, Hence token P^xfoiis are converted^ th(y do but 
b^gin their work^i3jet out in the way they have tsgo* - 

They never till then do any thing at that work which 
their whole lives ouglit to be fpent in ; which we have 
ndw fliown to" be travelling towards heaven. Perfons 
beifore conyerfioh never take a flep that way. . Then 
dobs a man fii^ft fet out on his journey, wnen he is 
brought home to Chrift ; and he is but juft fet out in it. 
So far is he fr6m hztving done his Work, that h? then onJy 
begins to fet his face towards heaven. His journey is not '^ 
finilhed.*i he is then only firfl brought to be willing to 
go to it, and begins to look that way ; fb that his care and 
labour in his Chriftian work and bufinefs, is then but be- 
gun,whichhemullfp'endtheremainingpart6fhisl{fein. 
Thofe perfons do ill, who, when they are converted, 
^nd have obtained a hope of their being in a good con- 
dition, do not flri ve aseartiellly as they did before, while 
they were under awakenings:* They ought, hencefor- 
ward, as long as they live, to be as earheil and labori- 
ous as ever ; as watchful and careful as ever ; yea, they 
(hould inci^^siyfe more and more« It is no juft obje&ion 

or 



SS. X Vil. ^ a Journey totbdrds< Heaven:. ^f 

or cxcufe from this, that now they have not the fame * 
to>ftrive for as before ; before they ftrbve that they * 
might be convened, but that they have obtained. Is 
there nothing dfe that per foos have as ^much reafon to 
ftrive, and lay out their ftrength for, as their oi^n fafe- 
t/? Should we not be as willing to be diligent that' we 
may ferveandglorify God, asttottweourfclvesmay be 
happy ? And if we have obtained grace, y^ there is not - 
allobtained that may be*' - It is but a vety 4ittle grace, 
that we have obtained ; we ought to Itrive that we may 
obtain more: Weought to ftrive as much that-wemay 
obtain the other degrees that are before, as i^e did to 
obtain that fmali degree that is behind. TheApoftle 
telU us, that he tbrgol what was behind, and reached * 
forth towards What was before, Phil. iii. 13. : 

Yea, thofe that are converted,* have tiow a further - 
reafon to ftrive for gra^e than they had before; for 
now they have tailed, and feeii fomething-of the fweet- 
nefs and excellency of ii.'* A man that has^-once tailed 
the bleilings of Canaan, hds more reafon to prefs for* 
ward towards it than he had before. And, then, they 
that are converted, ihotild &tbfG that they -may m^ke - 
their calling and ele£lidn fuje. All thofe that are con- 
vetted, are not fure of it ,• and thofe that are fure of it, • 
dd not know that they Ihdlt be always' fo ; and Hill feek- 
ing^ahd fervihg God with the utmoft diligence^ is the 
Wity to h^ve affurance, and to have it maititained. 

Ill U ft may he of exhSrtation : Jo to fptnd the ' 
p^fent life tka:t it may only be a journey towards » 
htaven.' * 

Labour to be converted and fanftified, and to obtaan 
fach a drfpofition of mihd, that you may choofe heaven ' 
fpr your inheritance and home ;. and may earneflly long 
for it« and be willing and defirous to change this^worid, 
and all the enjoyments of it for heaven • Labour to have 
your heart taken up fo much about heaven and heaveh- 
ly enjoyments, as that ydu may rejoice at any time when 
God cjills you to kavef your befteartWy friends, and 
ttioTe things that are md!l comfoVtaMe to *y6U here, to 
go (t) heaven, there to enjeiy God and Chrilt. Be 



gfig* 3%tf Tru&^CiriJlian's Life, ScnXViL 

Be perf (laded to travel in the w«y thacleads to heGi^ 
en, VIZ, in a way of holinefi, felf^dcnial, mortification, 
in a way of obtdience to ail the commands t>f God, iir' 
away of following Chrift's^xample, in a way of aheav* 
cnly life, or imitation of the faint* -and angels that live' 
in heaven. Be cement to trevet^n in thi« way^ in a* 
laboriousmanner, to^ndorpall the f«rtigu«s of iti - Begin* 
to travel it without delay, if: wuhavclmt already ^begun 
it ; and travel in it with affifduity. Let it beyourdaiJy 
work from moaning to night, and hold out \n it to the ' 
end ; let there be nothing that Ihall flop or difconrage 
you, or turn you afide from this road. ' Laboui* to be ^ 
growing4n holtnef^, to be* coming hearer and nearer to* 
Heaven, in that yoti are more^d more a» yoa fiiall be 
wheh yott get there,'v (if eVer tlia» be.) Ahd let all other 
eoncerfi^'be fubdftlJmrtfed t^thhs^gfcatcoiittern^of gettisf 
fbi-w^'d toward 'heav^m Gonfickr the i-eafons thSt^have? 
been mentioned why you (hould thus ipend yoa irfa. 
eon'fid^ that the v^brki* is^m^^ft^our abiding place, and- 
wa^ hever fo intended hy- Ood.- Conlider how little' 
a while yoti afetobe htere, and* how litiic worth yottr' 
wluleiHs 10 fpehdybilr lifetOiany other^urpofe. Gon^ 
lider that the future worid? is -to be your Wverlafting a- ' 
^lide; and ttet-'the^erijoyinents^ "aad concerns ofthir 
VoTld, haVfe their Reing ^nly & entirelyin order to an-'- 
othefr world. j%nd cdnSd»JF' ftrrther fbr mocire, ^ 

i. How 'ZiH)rt'hy i'S heaven fii^t'ycur'h/ijfliifuld he ' 
wholly /pent af aj^ftrniy tozoatds it^ 
To what better ipilrpbfe can yoti fpend' your life; 
V w|ietTier you refp^O your Suty or your intereft ? Wha^ 
* better end can yo^ pffopoTefo-your jou^rrieytban to ob- 
tain heaven ? Here you a^e placed i»'this world, in tbit^ 
.^i^lldernefs, and have yoXJr choice given you, that you- 
*hiay travel which way yoU plcafe. And there is onc« 
way that leads to heaven. ' -Now, can you dii«3 your 
courfe better than thi» way ? What canyoo choofe bet- 
ter for your journey's etid ? All men hav« fome aimor' 
other in living. Some mainly feefc worUly* things 7 
Uiey fpend their days i» the purfuit o{ thcfe- tfeing!i.- 

But' 



Bur tsnot haaveti, .where itfUhiefs ^f $o^.(oi^y^r ^nd 
jcv«r, much more vtorthy to be fought by yov ? flow 
can you better employ your ftrength, mi ufe^ yfyxxr 
means, and fpend your days^ than in traveling the. roa^ 
that leads to the eyeriafting. enjoyment of God j .tohis^ 
glorious prefence;* to the city of the new Jeruf^ileiru; 
to tbte heavenly mount Zion ;. v)4iere all your de^ref w \1^ 
be filled^ and: no danger of ever loOng. your happinefs ? 
' lio roan i» at home'in.thts.^v^>rld, whether he choofe 
heaven oar not ; yet Here he- rs but atranfient perfon^ 
Where can you choofe your }k>n»e better than m hea- 
ven ? Thercft and glory of heaveift-is fo greats that it is 
worthy we flbouid deftre it above riehes ; aboveoar fa- 
tiler's houfes.» or ottr own ; above hufl>and or wife, or 
children i' oraf! earthly frtends.i It is worthy that we 
jfaouki fubordinate tbefe ihings to it, and that we Ihoul^ ' 
be ready, cbeerfMlly:, tio part with them for heaven^ 
wiienever Gbd'caN^; 

2. This is the way U hamt diatE cowtfcriabh U us^ 

' If Hire Jpend our lives fo us to be only a journeying 
towards, maiden, this will, be t£e . way to have death,., 
^t.'is tlfe en^Tot'the jonrjiey, and /eatcapce into hea- 
ven, Bot tcr^le but comlortable* * 

, This is the way to be free from bof^age, through the 
fearijf dea^,and to bavetha profpeft an4 forethought of ' 
deatlrcomfortabic. Doetthe traveller think of his jour- 
fiQy.'jSjerid with, fear v^d Ipnror, efpecially when he has- 
been many days traveHlng, and^it be ^ long aod tireforae 
ijoumey* ? Is it terrible to him to think th^ he Ijas almoft ^ 
?got*to hisjjourney*s.end? Are npt men rather wont to 
rtjoire.arit ?• Were the ehildrei? of Ifrael fprry, aft^rr 
dorty, years traVteliin the wiWeHnefs, when, they had al- 
iiA^n.ff>t to^Canaan ? This in tbe way to have (ieath not- 
terrible whenfif\come8; ft i8,tb9 way to..be|able.to part 
j wiihihe siN>rl4 without grief;. Does it grieve the trayel- 
iar\«»bei|he'hasgpt.hoine, t^ quit his, ftaff. and load of 
rprovafionJhtthe.had (K> iiiftam hir^ by the way ? ,. 
* 49* tNfni^vi offyouT life miti^pl^cijantio think of 
t»h<my(W4!$me ivjiie^^tkan. k^s^^i^JpV^i after this. 



370 • Jht True ChriJian'sLife, , Str. XVir. 

All of, your paft life tbat-has been fpent as ajourney 
towards heaven, will be comfortable to think of on a .. 
fleath.bed,andnoiiiore. If you bave fpent none of your 
life this way^ your xyhole life will be terrible to you to 
think of, uniefs you die under fomegreatdeluGon. Vou 
will fee then, how that all of your Hfe. that has been ■ 
fpent otherwifc is IqH^ You -VA^ill then fee the vanity of 
other aims, that.#yo.u may have propofed to yourfelf^ , 
The thought of what you here pofieffed and enjoyed ia - 
tlie world, will ^ot be pieafant to you,unlcfs you can think . 
withal, that you have fubordinatedthem to this-purpofe* 

4. ■Cdfifidcrthatthgf4ithcLt^ar^;ufillii^g tktistojp^nd 
thtir;liv€4 as a journey iowards.htiiju^nimay have.: 
kciiven,^ • ^ , • . . » • 

Heaven, as high as it is, and gl9riQUS as. it is, is at* - 
tainable for fuch poor- worihl^f* pr,eati\res ^s w<e are. We, . 
even fuch worms, may^am to have for our home, that 
glorious region that is the habitation of theglgrious an- 
gels ; yea, the dwelling^pk^eof the glorious Son of 
God; and whef^j* the glaj;iojJS |>rcfence of the great 
Jehovah. Andiw^.may.^av^e it freely ; tb^re ;s no high 
price that 19 dcmaadcc^of us far; this privilege. We may , 
have it without money and^withouj price ;. if v^earebut. 
willing to fet out 'and .'go gr] t£)war(ls ,it ; ^re but willing' . 
to travel the road tl>at leads ta it, and bend our cjourfe 
that waya«- long as. we live ;,:We may. and fliall b^^ve 
heaven for our eternal relliAig place. .. 

^,'Let it be conjid^red^ tkatifpuriivesbt'nota • 
journey toward.s heav&riiili^y will be ajourney to helL 

.We cannot continue, here always, but! we»'mufl, g(y \ 
fome where elfe. All mankind, afpr. they fcavebeen in 
this world a Hule while, ^go pujt of it, and there is but 
two places that they go to; the twogreatrecepticlesof 
allthat depart out ofthisvforld; the one.is heaven; whither 
a few, a fmall number iy\ comparifon, travel ; the way 
that leads hither,i^ bLrt: thinly occupied with travellers, 
Andthe other i§.. hell,. whither the bulk of mankind do 
throng. Anyone or the other of tbefe mud be our jour-" 
ney *s end ; " the iiTue of our courfe iii^ this world. - 



*TSer.' XVlI. a'jourmey' towards Heaven. 371 

I ihzlll conclude by giving feme direfiions : 

1. Labour to get a fenfe ot the vanity of this world, 

or the vanity of it on accountof the little fatisiaftioii 

that is to*be eiijoyed 4iere ; and on account of its flioi t 

continuance, andunferviceablenefs whcnwe moftfland 

' in need of help, viz. on a death-bed. 

All men, that live a«y con fiderable time in the world, 
' fee abii^dince thatTnight-convince them of the vanity 
—of the world, it they would but. co'nfider. 

Be perruaded-to «xercife confiderat ion,' when yau 
' fee atidhear,' from' time to time, y)f the death of others. 
Labour to turn yotir thoughts this way. See if you can 
♦ fee the vanity of thw world in fuch a glafs. If you., 
were fenfible how vain a thing this world is, you woi^i 
fee that it is not worthy that your lifefliould be fpent to 
^<the purpofes thereof ; and .all is loft that is not fome way 
. aimed= at heaven. 
.. 2. Labour to be muck ac^uainttd zoitk heaven. 
If you are not acquainted with it, you will not be likeiy 
^ to fpend your lite as a journey thither. You will not be . 
fenfible of the worth of it ; nor will you long for it. 
TJnlefs you arc much converfant in your mind with a 
better good, it will be exceeding ^ifEcult to you to have 
your hearts loofe from thefe things- and to ufe them on- 
ly in fubordination to fomething elfe^^ahd to be ready 
to part with them for the fatce ot that better good. 

Labour therefore to obtain a realizing fenfe of a heav- 
enly world, to get affirm belief of the reality of it, and 
; to be very much converfant with it in your tlioughts. 
3. Seek heoven only by^ Jeftti Chriji, 
Chrift tells us, that he is the wayy and thetruth, and 
the life, John xiv, 6. He tells us that he is the door of 
the (beep; ** I am the door, by me if any man enter in, 
" hefhallbefaved; andgoinandoutandfindpafture,'* 
' John X. 9. If we, therefore, would improve our lives 
as a journey towards heaven, we muft leek it by him, 
and not by our own righteoufnefs : as expelling to ob- 
tain only for his fake, looking to him, having our de- 
. j)eiM[aBcc on him only for th^ purchafe of heaven, and 

.procuring 



^72 Tkt TrueCkrifiiah's Life, &c. Scr, XVH. 

procuring it for us by hia merit. Andexped ftrength 
to wa}k in a way of holinefs, the way that leads to 
heaven, onW from him. 

4. Lit Ckrijlians kdp one another in going this 
journey. 

There are many ways that Chriftiana might gready 
help and forward oikt another in their way to heaven 
by religious coniercnce, and otherwife. And perfo'ns 
greatly need help in this way, which is, as IJiave ob« 
ferved.-a difficult way. 

Let Chriftians be exhorted to ge this journey, aS it 

^ were, in company, converfing together while their 

journey fiiall end, and aflilting one another. Compa. 

%^Y i* very deiirable is a jouroey, but in none (o much 

' as in this. 

Let Chriftians 'go muted, a9d not fall out by the way, 
which would be the way to hinder one another ; but 
ufe all means they can to help one another up the hill. 

This is the way to be more fuccefsful in travellings 
^nd to have the more joyful meeting at their Father's 
hoafe in glqrjr^ . 




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